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The Pentecostal movement has had an incredible impact on the shape of worldwide Christianity in the past century. Estimates are that Pentecostals and charismatics make up approximately one-fourth of Christians worldwide, and the numbers are only expected to grow. With these developments comes the need for thoughtful Christians of all persuasions to better understand Pentecostal theology. In fact, Amos Yong believes that Pentecostal theology can be a great gift to the church at large.Yong presents a thoroughly Pentecostal theology of salvation, the church, the nature of God, and creation. He also provides a fascinating survey of the state of worldwide Pentecostalism, examining how Pentecostal theology is influencing Christian churches in other countries.

Sujets

Philosophie et théologie

Pentecostalism

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Publié par	Baker Publishing Group
Date de parution	01 juillet 2005
Nombre de lectures	0
EAN13	9781441206732
Langue	English

Informations légales : prix de location à la page 0,0864€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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© 2005 by Amos Yong
Published by Baker Academic
a division of Baker Publishing Group
P.O. Box 6287, Grand Rapids, MI 49516-6287
www.bakeracademic.com
Ebook edition created 2011
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means for example, electronic, photocopy, recording without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
ISBN 978-1-4412-0673-2
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, D.C.
Unless otherwise labeled, Scripture quotations are from the New Revised Standard Version of the Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Scripture quotations labeled NKJV are from the New King James Version. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.
Scripture quotations labeled KJV are from the King James Version of the Bible.
To
Rick Howard,
Dan Albrecht,
and
Frank Macchia,
my teachers in Pentecostal faith
Contents
Cover
Title Page
Copyright Page
Dedication
Preface
Acknowledgments
Abbreviations
Introduction: Emerging Global Issues for Pentecostalism and Christian Theology
1 “Poured Out upon All Flesh”: Salvation, the Spirit, and World Pentecostalism
2 “And You Shall Receive the Gift of the Holy Spirit”: Toward a Pneumatological Soteriology
3 The Acts of the Apostles and of the Holy Spirit: Toward a Pneumatological Ecclesiology
4 “From Every Nation under Heaven”: The Ecumenical Potential of Pentecostalism for World Theology
5 Oneness and Trinity: Identity, Plurality, and World Theology
6 The Holy Spirit and the Spirits: Public Theology, the Religions, and the Identity of the Spirit
7 The Heavens Above and the Earth Below: Toward a Pneumatological Theology of Creation
Epilogue
Scripture Index
Name Index
Subject Index
Notes
Preface

A t least four contexts frame the ideas in the following pages.
First, there is the variety of pentecostal contexts. This book has arisen out of my experience growing up as a “pentecostal preacher’s kid,” attending a pentecostal Bible college (Bethany College of the Assemblies of God, Santa Cruz, California), affiliating with a classical pentecostal denomination (the Assemblies of God), and teaching courses on the Holy Spirit at a pentecostal institution of higher education (North Central University of the Assemblies of God, Minneapolis). It reflects my attempts to think through my own pentecostal experience and the pentecostal “tradition” toward a pentecostal theology that is authentically, thoroughly, and unabashedly pentecostal from beginning to end. Still, this volume presents only my one pentecostal perspective and voice. And though attempting to re-present the pentecostal experience in all its diversity, I am limited by my reliance on secondary resources and English-language accounts. Pentecostal readers of this book can and should weigh in both on whether their experiences are captured in the following pages and on whether this kind of theological text can help us “think pentecostally.”
Second, there is the variety of ecumenical contexts, including the church catholic. This book concerns not only pentecostal theology but also, as the subtitle indicates, what, if anything, pentecostalism can contribute to a Christian theology for the world of the twenty-first century. Since Azusa Street, pentecostalism has contributed an “experience”; here I not only reflect on the theological content of the experience but also attempt to rethink entirely the Christian theological enterprise from that perspective. The result, I hope, is a new type of systematic theology that also furthers the conversation in the theological academy.
But more, the ecumenical context in our time includes the encounter between the world religions. Although I have written other books on this topic, here I reflect explicitly on the full range of the Christian experience. This book thus provides a kind of initial and very provisional summa of the broad range of my theological thinking, hinted at in my previous publications. The provisionality of the book you hold in your hands, however, derives not only from the unfinished nature of all theological reflection but also from my conviction that Christian theology in our time cannot occur in isolation from the world religious traditions; yet the necessary crossover and return with at least the major religions of the world is not done here (even if there is a start in ch. 6). Much more dialogical work needs to occur with Judaism, Islam, Hinduism, and the Chinese religious traditions at least before I will be ready to reengage (God willing) the task of Christian systematic theology as a whole.
Third, there is the eschatological context of the already-but-not-yet, which the Christian theological tradition calls the “age of the Spirit.” The outpouring of the Spirit on the day of Pentecost inaugurated the “last days” (Acts 2:17); yet the last day remains ahead of us. Now we live in a time of betwixt and between, after Jesus but before the return of Christ. The chapters in this book reflect the tensions caused by this eschatological context: of theology as particular and yet aspiring toward the universal; of theology as local and yet claiming to be global; of theology as occasional and yet handed down once for all; of theology as narrativistic and yet also metanarrativistic; of theology as conservative and yet novel; of theology as modern and yet postmodern; and so on. This is a theology pursuing after the Spirit, reflecting the attempt to “live in” and “walk according to” the Spirit. I call this a pneumatology of quest a dynamic, dialectical, and discerning theology of the question, driven by a “pneumatological imagination.” (I should say that the original proposal for the book included two chapters, 8 and 9, devoted to the hermeneutical and methodological underpinnings of this pneumatological imagination. They had to be left out because the first seven chapters grew beyond their originally anticipated length. I hope that there are sufficient clues throughout the text for readers to discern the method in my madness. Those who desire a more explicit articulation can consult my more lengthy argument in Spirit–Word–Community: Theological Hermeneutics in Trinitarian Perspective [Burlington, VT: Ashgate, 2002] or the more succinct version in “The Hermeneutical Trialectic: Notes toward Consensual Hermeneutic and Theological Method,” HeyJ 44, no. 1 [2004]: 22–39.) Thus the following ideas are fallible and subject to correction, perhaps to the point of being relegated finally to the dustbin of history as it anticipates the day when prophecies and tongues will cease and even knowledge shall come to an end (1 Cor. 13:8).
Fourth and most important is the immediate context of my life. My wife, Alma, has walked with me these last almost seventeen years, helping me discern the Spirit. Without her, this context, which holds the other contexts together, dissolves. Words cannot express my gratefulness to God for her. Our children are the greatest blessing of the Spirit, even as they have been taught by the Spirit beyond their years (and their peers): Aizaiah is a first-year teenager but going into high school, and Alyssa is in her first year in double digits but going into middle school. Anna, our youngest daughter, asked one day, a few weeks before her ninth birthday, “Dad, what book are you writing now?” “A book on pentecostal theology.” “What does pentecostal mean?” (We have been attending a Baptist General Conference church here in the Twin Cities for the last five years since I began teaching at Bethel.) My prayer is that one day Anna and her siblings will come to experience pentecostal faith for themselves.

Crystal, Minnesota June 2004
Acknowledgments

B ooks are always the product of individuals in community. My thanks are to the following: David Parker, editor of the Evangelical Review of Theology , for permission to revise portions of my article “The Marks of the Church: A Pentecostal Re-reading,” ERT 26, no. 1 (2002): 45–67, for inclusion in §3.2; Jacques Matthey, editor of the International Review of Mission , for permission to revise my essay “ ‘As the Spirit Gives Utterance . . .’: Pentecost, Intra-Christian Ecumenism, and the Wider Oekumene ,” IRM 92, no. 366 (2003): 299–314, for use in §4.1.1 and §4.3.3; Frank Macchia, editor of Pneuma: The Journal of the Society for Pentecostal Studies , for permission to use sections of both my “Oneness and the Trinity: The Theological and Ecumenical Implications of ‘Creation ex nihilo ’ for an Intra-Pentecostal Dispute,” PNEUMA 19, no. 1 (1997): 81–107, in §4.1 and §4.3.3, and my “To See or Not to See: A Review Essay of Michael Palmer’s Elements of a Christian Worldview ,” PNEUMA 21, no. 2 (1999): 305–27, in §7.1.3; Peter Sherry, Betty Bond, and the interlibrary loan staff at Bethel University for helping me find and obtain some of the research material for this volume; Bethel University, St. Paul, Minnesota, where I teach, for providing paid leave for interim (January) term 2004, during which I finished the initial draft of the book, and to Provost Jay Barnes for approving a stipend during summer term 2004, when I completed the final draft; Cecil M. Robeck Jr. for his encouragement over the years; for critical comments that helped me rethink the structure of the book and especially the rhetoric of the chapter, section, and subsection titles; and for sharing with me unpublished and forthcoming essays; my sisters and brothers on the Afropentecostal list serve for helping me wrestle with the difficult questions related to naming and understanding world pentecostalism in general and the African,