Pentecostal theology needs renewal, a shift of focus away from issues relating to the major emphases of classical Pentecostalism in North America and toward a global theological agenda that is of broad ecumenical significance not only for Pentecostals. Rather than debating topics that are of central importance in classical Pentecostal circles, often emphasized by the framework of salvation, healing, Spirit baptism, sanctification, and the coming kingdom, a renewed Pentecostal theology should emphasize themes that are of general theological significance. Five areas need particular consideration:
Here are some reflections from the book, Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda (Eerdmans, 2010).
- A renewal of the geographical, cultural, ethnic, and religious particularities of the Pentecostal tradition.
- A renewal of the notion that the historical roots of classical Pentecostalism form the heart of the global Pentecostal movement.
- A renewal of the isolated ecclesial definition of Pentecostalism as one alternative to the established mainline Christian traditions.
- A renewal of the idea that Pentecostal theology is essentially synonymous with a theology of the Holy Spirit.
- A renewal of the perception that Pentecostalism is a limited religious phenomenon.
This shift in focus does not mean a neglect of classical Pentecostal concerns. On the contrary, a renewal of Pentecostal theology suggests that the classical Pentecostal themes are defined by a much larger theological contexts by which they were shaped. In short, Pentecostal theology can be described as a manifestation of dominant, global theological developments that continue to shape Pentecostal thought and praxis. The focus shifts toward a new Christian era that is defined as much by a complex, multi-layered and globally diverse theological agenda as by a different Pentecostalism. In this sense, the call for a renewal of Pentecostal theology does not advocate the “end” of Pentecostalism but its transformation into a global movement. Beyond the boundaries of the classical Pentecostal tradition lies not only a renewed understanding of Pentecostalism but—as part of that renewal—a renewed understanding of global Christianity.
Are Pentecostals ready for this renewal? Are they equipped to carry it out? Or is it carried to them? It seems to me that the challenges lie not only with North American Pentecostalism, which is experiencing a major transition, but also with the worldwide manifestations of Pentecostalism, which often have not found their own theological voice. How do Pentecostals voice their theology in the first place? Are the established theological tools even able to speak on behalf of Pentecostals? What if what makes Pentecostalism unique is not only what the movement has to say but also how it communicates it? And what if Pentecostals themselves have never learned to speak for themselves?
Pentecostals worldwide, stand up and speak!
Tags: global Christianity, pentecostalism
