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This project sought to improve the confidence of a group of people interested in Christian witness in the current postmodern setting of North America. A survey measured the effectiveness of the seminar and looked at issues of comfort and self-esteem, particularly in the context of Christian witness. The project offered an illustration of how Pentecostals may be better prepared to engage the postmodern world than they might think.
Pentecostal and Postmodern Hermeneutics seeks to explore the relationship between Pentecostal hermeneutics and Pentecostalism's ability to connect with and evangelize North American youth. As a Postmodern ethos makes its presence increasingly felt in the Western world, no Christian movement should be better positioned to bring the message of Christ to youth and young adults eager to experience the God of miracles and wonders. Recent trends in Pentecostal hermeneutics, however, may actually make the task more difficult. No historical movement has thrived in the long term that has not carefully considered the place of youth and young adults in the vision for the future. While Pentecostalism has been at the forefront of youth ministry in the last several decades, we must also connect Pentecostal academia with evangelism efforts among youth and young adults. This work calls Pentecostal scholars to thoughtfully consider the implications of their work for future generations.
Evangelicals are beginning to provide analyses of our postmodern society, but little has been done to suggest an effective apologetic strategy for reaching a culture that is pluralistic, consumer-oriented, and infatuated with managerial and therapeutic approaches to life. This, then, is the first book to address that vital task. In these pages some of evangelicalism's most stimulating thinkers consider three possible apologetic responses to postmodernity. William Lane Craig argues that traditional evidentialist apologetics remains viable and preferable. Roger Lundin, Nicola Creegan and James Sire find the postmodern critique of Christianity and Western culture more challenging, but reject central features of it. Philip Kenneson, Brian Walsh and J. Richard Middleton, on the other hand, argue that key aspects of postmodernity can be appropriated to defend orthodox Christianity. An essential feature are trenchent chapters by Ronald Clifton Potter, Dennis Hollinger and Douglas Webster considering issues facing the local church in light of postmodernity. The volumes editors and John Stackhouse also add important introductory essays that orient the reader to postmodernity and various apologetic strategies. All this makes for a book indispensable for theologians, a wide range of students and reflective pastors.
The Third Force in Missions challenges readers to recognize the indispensable role of the Holy Spirit as power-for-mission. It confronts the Western mentality that ignores the miraculous in its missions strategy and the global Pentecostal movement. Paul Pomerville suggests that such activity—prompted and controlled by the Spirit—is key to fruitful biblical missions. When The Third Force in Missions was first published in 1985, Paul Pomerville sought to draw attention to the Pentecostal contribution to missions. At that time, he argued there was an "information gap" regarding the size of this movement, in spite of "two waves" of worldwide Pentecostal renewal. He argued that this gap existed because of evangelical bias against Pentecostalism, bias against "charismatics" in mainline churches, ethnocentrism toward Pentecostals in the developing world, and faulty reporting. Thirty years later, Pomerville once again argues the importance of the global Pentecostal movement, seeking to correct the ongoing tunnel vision of world missions programs, which since the Protestant Reformation have tended to ignore the Holy Spirit's work in today's missions. In this book, Pomerville exposes the serious methodological and theological flaws of such a one-sided position.
This book explores the ordinary beliefs and practices of Pentecostal and Charismatic Christians in relation to the Holy Spirit. It does this by means of a congregational study of a classical Pentecostal church in the UK, using participant observation, focus groups and documentary and media analysis. This approach develops a framework in which the narratives of informants can be interpreted. Focusing on specific areas of interest, such as worship, conversion, healing and witness, each contribution from respondents is situated within the context of the congregation and interpreted by means of the broader Christian tradition. This book makes a unique contribution to scholarship by offering a rich and varied picture of contemporary Christians in the Pentecostal and Charismatic traditions, enabling a greater understanding to be appreciated for both academic and ecclesial audiences.
"This book, comprising a sweeping range of well-documented articles on Pentecostal theology, hermeneutics, missiology, and the social sciences, provides for the student of Pentecostals a window on contemporary Pentecostal scholarship that discloses vigorous engagement with critical issues. The editors have provided a resource that promises to stimulate further research and reflection." William Menzies, Chancellor, Asia Pacific Theological Seminary, Baguio City, Philippines. Excerpts from Respondents Jose Miguez Bonino on Changing Paradigms: "An updating of Pentecostal thinking on a whole spectrum of theological disciplines: systematics, missiology, biblical studies, history, and praxis . . . a wealth of information and reflection." Vinay Samuel on Global Culture: "Global Pentecostalism can bring a new impetus to the movement for Christian unity . . . it has much to contribute to the shaping of a new 21st century definition for Christian unity." Harvey Cox on A Postmodern World: "There was a time when Pentecostals warned themselves and anyone else who would listen not to become entangled with and dependent on the 'things of the world.' Pentecostals were suspicious of the passing fads of stylish clothing, the latest hairdo, and glitzy new consumer products. They were also, as it turns out rightly, suspicious that the powerful new mass media could be a seductive lure, tricking people into the empty values of the consumer market culture. Perhaps it is time for a rebirth of that ethic of simplicity, that suspicion for 'the things for the world' for which the early Pentecostals were so famous."
Pentecostals are often portrayed as emotional people who are driven largely by experience. In Christ-Centered, Menzies argues that this caricature misses the fact that Pentecostals are fundamentally “people of the book.” Although Pentecostals encourage spiritual experience, they do so with a constant eye to Scripture. The Bible, and particularly the book of Acts, fosters and shapes pentecostal experience. Additionally, Pentecostals are defined by their emphasis on a personal relationship with Jesus Christ. At its heart, the pentecostal movement is not Spirit-centered, but rather Christ-centered. The work of the Spirit, as Pentecostals understand it, centers on exalting and bearing witness to the Lordship of Christ. Menzies develops these themes by examining the origins, biblical foundations, and missional orientation of the modern pentecostal movement. He concludes that, in spite of contradictory messages from some in fundamentalist pews and the pentecostal academy, Pentecostals are and have always been solidly evangelical. Book Trailer for Christ-Centered .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }
Pentecostal-type Christians today make up close to 25% of the worldwide number of Christians of all creeds. On any given Sunday morning, they represent an even higher proportion of all Christian worshippers. They are people who intensively “do church” in its every aspect. This work investigates how they do it, from everyday fellowship through leadership to styles of worship. It balances established Western research into Pentecostalism with information and perspectives from the global stage, engaging a wide spectrum of theological and social disciplines. Analysing how Pentecostals have understood themselves, it explores the biblical, historical, practical and missiological material they have utilised to establish both their implicit and explicit notions of “church.” Aimed at both scholars and lay people, the style, presentation and scope of the material are especially relevant to thinking Christians of all vocations, and will also be useful for social scientists and historians intrigued by this recent Christian phenomenon.
"An unprecedented mix of pentecostal theology and mission practice, virtually a manifesto for pentecostal missions. . . . The fullest and finest missiological treatise originating within classical Pentecostalism available."--Russell P. Spittler