Pentecostal Public theology. Engaged Christianity and Transformed Society in Europe., 2024
Europe is a continent of great diversity and has a long history of bloody wars and colonisation. ... more Europe is a continent of great diversity and has a long history of bloody wars and colonisation. European society is further diversified by its high degree of individualism and fragmentation. This paper raises the question what resources a Pentecostal theology has in order to contribute to a peaceful living together in Europe. The argument will be that In a highly fragmented and individualised European society, the narratives of Acts 2 and the Azusa Street revival, can make an important contribution to healing, reconciliation and the ability to communicate with people from different out-groups, or people who are different even within the same in-group: All are equally different vis-à-vis the Spirit who has been poured out on all flesh. At the same time, an identity based on the Acts 2 narrative becomes an important resource for communication between differing groups and sub-groups : People filled with the Spirit are empowered to speak the language of those who are different from themselves. I
A theology of spiritual gifts is generally linked with manifestations of the Holy Spirit listed
... more A theology of spiritual gifts is generally linked with manifestations of the Holy Spirit listed
in several texts of the New Testament (e.g. Romans 12, 1 Corinthians 12–14, Ephesians 4, and 1 Peter 4). Interpretations of these manifestations and texts have led to a diverse array of teachings typically focussing on the nature of spiritual gifts and the continuation of the charismatic ministry of the church contrasting dominant cessationist claims that such gifts were limited to the apostolic community. A Pentecostal perspective on spiritual gifts is also intimately tied to the baptism in the Holy Spirit (see Chapter 23) manifested on the day of Pentecost with the outpouring of the Spirit given as the original gift and accompanying manifestations imparted as the gifts of the Spirit (Acts 2). Despite this significance, Pentecostals have not produced a comprehensive theology of spiritual gifts. The focus of this chapter is on a critical reading of Pentecostal theology regarding spiritual gifts rather than a discussion of the biblical foundations or the various manifestations of the charismata. The argument guiding this reading is that a Pentecostal theology of spiritual gifts is most fundamentally oriented towards doxology, empowerment, and transformation. I begin with a definition of terms before highlighting the central themes associated with the experience of spiritual gifts in modern-day Pentecostalism. In the second part, I venture towards a theology of spiritual gifts by addressing a number of open questions before accentuating some contributions Pentecostal theology can offer to the understanding and exercise of spiritual gifts.
This article is an open access article distributed under the terms and conditions of the Creative... more This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY
The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphas... more The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphasis on speaking in tongues. In Luke’s overall narrative structure, Acts 2 also plays a crucial role in defining his vision of the kingdom of God as a kingdom of peace in contrast to other kingdoms during his time. However, since the term kingdom of God (as well as peace) refers to a concept that is part of the world of ideologies (utopia), it cannot be defined without language, for its final reality, like any reality in utopias, exists at first in linguistic symbols, hence, language is foundational for any understanding of the kingdom of God, and language (glossolalia) is, so the argument, a linguistic symbol of God’s kingdom of peace that renounces any form of violence for its realization. By understanding tongues as a linguistic symbol (sacrament) of the kingdom of peace, a Pentecostal missiology will always be fully incarnational and participating in the life of the other so that they may speak their own language (for themselves). Tongues also enable the ‘missionizing group’ to withhold from any form of power (verbal, emotional, physical, or status) that impairs the dignity and identity of the other.
Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘... more Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘inspired speech’ defines the core of the prophetic self-understanding. This conjecture is also reflected in many scholarly works on prophecy. This articles argues that at the heart of prophecy in both the Old and the New Testament lays the identity-forming narrative of the people of God. Based on 1 Cor. 1.10-2.16 it shall further be argued that the Spirit’s role may also be described in disclosing the significance of this narrative. That inspired oracles are not pivotal to the New Testament’s understanding of prophecy is further evidenced in Mt. 7.15-34: False prophets are not criticised for the content of their speech but for their lack of obedience to the will of God. Therefore, Pentecostals today might listen carefully to their own identity-forming narrative and telling the story might in itself be a prophetic act.
Journal of Pentecostal and Charismatic Christianity, May 4, 2023
We live in an era in which relations are considered to be of the utmost importance in almost ever... more We live in an era in which relations are considered to be of the utmost importance in almost every field of science and society. For theology, however, this is nothing new. Having a personal relationship with God is a common Christian expression, and while this notion of relationship with God usually lacks a clear definition and its explication is often deeply flawed, this book argues nevertheless for the centrality of a theology of relationship. By reintroducing Emil Brunner as a relational theologian, based on his seminal work Truth as Encounter, it is boldly proposed that relationship must be the prime leitmotif for the whole of theology. Furthermore, the relationship analogy is investigated in light of contemporary relationship science: is it accurate to speak of a relationship with God? Berra argues that God-human interaction is indeed categorically a relationship and existentially intended to be intimate. Consequently, this relationship needs to be the theological leitmotif leading to a theology of relationship.
Christianity in general has been defined as a prophetic religion, 1 and Pentecostalism in particu... more Christianity in general has been defined as a prophetic religion, 1 and Pentecostalism in particular is oftentimes associated with prophetic manifestations. 2 This is especially true for the denomination in which I have my personal roots and that comes out of the Apostolic Church in Great Britain, with its beginnings in the revival of Wales (1905). 3 At the same time Christianity has been called a "religion of the book," and that is definitely also true for Pentecostalism; Pentecostals are "a people of the book". 4 It
Both British and American Black Pentecostals as well as Latin American ones have begun to to deve... more Both British and American Black Pentecostals as well as Latin American ones have begun to to develop a social ethic based on a pneumatological perspective. Their liberating and empowering experience of the Spirit has provided them with new categories and options to institute social change. By contrast, Western European Pentecostals have been predominantly silent in this regard. This article argues that a pneumatological spirituality has socio-political relevance also for Western European Pentecostals. Both the experience of the Spirit, as reflected in Luke—Acts and 1 Cor. 12-14, as well as the history of Pentecostalism, underline this thesis. However, in order to recover this social/political dimension of their Spirit-experience, Western European Pentecostals need to recover the community and social dimension of the kingdom of God over against a Western individualistic, internalized and spiritualized definition thereof. .
Not infrequently the concern for unity (both ecumenical and social) and the concern for mission a... more Not infrequently the concern for unity (both ecumenical and social) and the concern for mission are played off against each other among Pentecostals. In this article it is argued that these two topics neither oppose each other nor do they simply refl ect the two sides of the same coin. Rather, the Missio Dei precisely is to bring back to unity all aspects of life in a world suff ering from division and alienation. By analyzing the relation of mission and unity in some of the New Testament books, it is argued that the mission of the church is inseparably linked to the topic of unity; division cannot take place without harming the church's mission to be a visible demonstration of God's renewing power in this world. Some concluding implications for a Pentecostal theology of missions are outlined.
The Journal of the European Pentecostal Theological Association, Mar 1, 2003
Abstract Afer a survey of current educational approaches, the article addresses five of the major... more Abstract Afer a survey of current educational approaches, the article addresses five of the major issues facing Pentecostal/Charismatic education in Western Europe: the praxis vs. theory dichotomy and the role of the Spirit. In the second part, a relational model for theological education is developed that 1) accounts for the role of the Spirit in the process of education, and 2) overcomes the praxis vs. theory dichotomy.
Journal of Pentecostal and Charismatic Christianity
We live in an era in which relations are considered to be of the utmost importance in almost ever... more We live in an era in which relations are considered to be of the utmost importance in almost every field of science and society. For theology, however, this is nothing new. Having a personal relationship with God is a common Christian expression, and while this notion of relationship with God usually lacks a clear definition and its explication is often deeply flawed, this book argues nevertheless for the centrality of a theology of relationship. By reintroducing Emil Brunner as a relational theologian, based on his seminal work Truth as Encounter, it is boldly proposed that relationship must be the prime leitmotif for the whole of theology. Furthermore, the relationship analogy is investigated in light of contemporary relationship science: is it accurate to speak of a relationship with God? Berra argues that God-human interaction is indeed categorically a relationship and existentially intended to be intimate. Consequently, this relationship needs to be the theological leitmotif leading to a theology of relationship.
Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘... more Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘inspired speech’ defines the core of the prophetic self-understanding. This conjecture is also reflected in many scholarly works on prophecy. This articles argues that at the heart of prophecy in both the Old and the New Testament lays the identity-forming narrative of the people of God. Based on 1 Cor. 1.10-2.16 it shall further be argued that the Spirit’s role may also be described in disclosing the significance of this narrative. That inspired oracles are not pivotal to the New Testament’s understanding of prophecy is further evidenced in Mt. 7.15-34: False prophets are not criticised for the content of their speech but for their lack of obedience to the will of God. Therefore, Pentecostals today might listen carefully to their own identity-forming narrative and telling the story might in itself be a prophetic act.
The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphas... more The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphasis on speaking in tongues. In Luke’s overall narrative structure, Acts 2 also plays a crucial role in defining his vision of the kingdom of God as a kingdom of peace in contrast to other kingdoms during his time. However, since the term kingdom of God (as well as peace) refers to a concept that is part of the world of ideologies (utopia), it cannot be defined without language, for its final reality, like any reality in utopias, exists at first in linguistic symbols, hence, language is foundational for any understanding of the kingdom of God, and language (glossolalia) is, so the argument, a linguistic symbol of God’s kingdom of peace that renounces any form of violence for its realization. By understanding tongues as a linguistic symbol (sacrament) of the kingdom of peace, a Pentecostal missiology will always be fully incarnational and participating in the life of the other so that they ...
In late June 2017, Amos Yong’s Renewing Christian Theology: Systematics for a Global Christianity... more In late June 2017, Amos Yong’s Renewing Christian Theology: Systematics for a Global Christianity (Baylor University Press, 2014) was the subject of a specially organized Theology Forum at the University of Bern, Switzerland. Four of the discussants wrote up their reflections, and the author then penned a rejoinder. The following reviews, followed by a response from the author, track some of the questions and conversations being catalyzed by the ongoing development of Pentecostal theology, particularly as it has been received by theologians on the European continent. They suggest that much work remains for those seeking to work out of an explicitly Pentecostal confessional context, but also indicate how ecumenical interaction can be mutually beneficial for all sides of the wider theological endeavor.
Not infrequently the concern for unity (both ecumenical and social) and the concern for mission a... more Not infrequently the concern for unity (both ecumenical and social) and the concern for mission are played off against each other among Pentecostals. In this article it is argued that these two topics neither oppose each other nor do they simply reflect the two sides of the same coin. Rather, the Missio Dei precisely is to bring back to unity all aspects of life in a world suffering from division and alienation. By analyzing the relation of mission and unity in some of the New Testament books, it is argued that the mission of the church is inseparably linked to the topic of unity; division cannot take place without harming the church's mission to be a visible demonstration of God's renewing power in this world. Some concluding implications for a Pentecostal theology of missions are outlined.
In this article, I argue that scholars of the field of New Testament theology need to be familiar... more In this article, I argue that scholars of the field of New Testament theology need to be familiar with and listen to the various voices in the discourse of contemporary Christian spirituality in order to give voice to the ancient texts, as well as hear them in new ways. Based on Romans 8.18-30, I want to illustrate how the field of New Testament theology can contribute its voice to the contemporary (western) discussion on ecology, social justice, and power and at the same time enrich a spirituality of solidarity. For this purpose, I will contrast those voices within “pneumatological discourse” in Christian spirituality, which associates the work of the Spirit mainly with the improvement of one’s personal life, to Romans 8.18-30, a text central for Pauline pneumatology. I will argue that it represents a cosmic and eschatological outlook and fosters a Christian ethos of walking with the Spirit; taking side with a creation longing and groaning for redemption. This aspect has not receiv...
Pentecostal Public theology. Engaged Christianity and Transformed Society in Europe., 2024
Europe is a continent of great diversity and has a long history of bloody wars and colonisation. ... more Europe is a continent of great diversity and has a long history of bloody wars and colonisation. European society is further diversified by its high degree of individualism and fragmentation. This paper raises the question what resources a Pentecostal theology has in order to contribute to a peaceful living together in Europe. The argument will be that In a highly fragmented and individualised European society, the narratives of Acts 2 and the Azusa Street revival, can make an important contribution to healing, reconciliation and the ability to communicate with people from different out-groups, or people who are different even within the same in-group: All are equally different vis-à-vis the Spirit who has been poured out on all flesh. At the same time, an identity based on the Acts 2 narrative becomes an important resource for communication between differing groups and sub-groups : People filled with the Spirit are empowered to speak the language of those who are different from themselves. I
A theology of spiritual gifts is generally linked with manifestations of the Holy Spirit listed
... more A theology of spiritual gifts is generally linked with manifestations of the Holy Spirit listed
in several texts of the New Testament (e.g. Romans 12, 1 Corinthians 12–14, Ephesians 4, and 1 Peter 4). Interpretations of these manifestations and texts have led to a diverse array of teachings typically focussing on the nature of spiritual gifts and the continuation of the charismatic ministry of the church contrasting dominant cessationist claims that such gifts were limited to the apostolic community. A Pentecostal perspective on spiritual gifts is also intimately tied to the baptism in the Holy Spirit (see Chapter 23) manifested on the day of Pentecost with the outpouring of the Spirit given as the original gift and accompanying manifestations imparted as the gifts of the Spirit (Acts 2). Despite this significance, Pentecostals have not produced a comprehensive theology of spiritual gifts. The focus of this chapter is on a critical reading of Pentecostal theology regarding spiritual gifts rather than a discussion of the biblical foundations or the various manifestations of the charismata. The argument guiding this reading is that a Pentecostal theology of spiritual gifts is most fundamentally oriented towards doxology, empowerment, and transformation. I begin with a definition of terms before highlighting the central themes associated with the experience of spiritual gifts in modern-day Pentecostalism. In the second part, I venture towards a theology of spiritual gifts by addressing a number of open questions before accentuating some contributions Pentecostal theology can offer to the understanding and exercise of spiritual gifts.
This article is an open access article distributed under the terms and conditions of the Creative... more This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY
The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphas... more The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphasis on speaking in tongues. In Luke’s overall narrative structure, Acts 2 also plays a crucial role in defining his vision of the kingdom of God as a kingdom of peace in contrast to other kingdoms during his time. However, since the term kingdom of God (as well as peace) refers to a concept that is part of the world of ideologies (utopia), it cannot be defined without language, for its final reality, like any reality in utopias, exists at first in linguistic symbols, hence, language is foundational for any understanding of the kingdom of God, and language (glossolalia) is, so the argument, a linguistic symbol of God’s kingdom of peace that renounces any form of violence for its realization. By understanding tongues as a linguistic symbol (sacrament) of the kingdom of peace, a Pentecostal missiology will always be fully incarnational and participating in the life of the other so that they may speak their own language (for themselves). Tongues also enable the ‘missionizing group’ to withhold from any form of power (verbal, emotional, physical, or status) that impairs the dignity and identity of the other.
Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘... more Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘inspired speech’ defines the core of the prophetic self-understanding. This conjecture is also reflected in many scholarly works on prophecy. This articles argues that at the heart of prophecy in both the Old and the New Testament lays the identity-forming narrative of the people of God. Based on 1 Cor. 1.10-2.16 it shall further be argued that the Spirit’s role may also be described in disclosing the significance of this narrative. That inspired oracles are not pivotal to the New Testament’s understanding of prophecy is further evidenced in Mt. 7.15-34: False prophets are not criticised for the content of their speech but for their lack of obedience to the will of God. Therefore, Pentecostals today might listen carefully to their own identity-forming narrative and telling the story might in itself be a prophetic act.
Journal of Pentecostal and Charismatic Christianity, May 4, 2023
We live in an era in which relations are considered to be of the utmost importance in almost ever... more We live in an era in which relations are considered to be of the utmost importance in almost every field of science and society. For theology, however, this is nothing new. Having a personal relationship with God is a common Christian expression, and while this notion of relationship with God usually lacks a clear definition and its explication is often deeply flawed, this book argues nevertheless for the centrality of a theology of relationship. By reintroducing Emil Brunner as a relational theologian, based on his seminal work Truth as Encounter, it is boldly proposed that relationship must be the prime leitmotif for the whole of theology. Furthermore, the relationship analogy is investigated in light of contemporary relationship science: is it accurate to speak of a relationship with God? Berra argues that God-human interaction is indeed categorically a relationship and existentially intended to be intimate. Consequently, this relationship needs to be the theological leitmotif leading to a theology of relationship.
Christianity in general has been defined as a prophetic religion, 1 and Pentecostalism in particu... more Christianity in general has been defined as a prophetic religion, 1 and Pentecostalism in particular is oftentimes associated with prophetic manifestations. 2 This is especially true for the denomination in which I have my personal roots and that comes out of the Apostolic Church in Great Britain, with its beginnings in the revival of Wales (1905). 3 At the same time Christianity has been called a "religion of the book," and that is definitely also true for Pentecostalism; Pentecostals are "a people of the book". 4 It
Both British and American Black Pentecostals as well as Latin American ones have begun to to deve... more Both British and American Black Pentecostals as well as Latin American ones have begun to to develop a social ethic based on a pneumatological perspective. Their liberating and empowering experience of the Spirit has provided them with new categories and options to institute social change. By contrast, Western European Pentecostals have been predominantly silent in this regard. This article argues that a pneumatological spirituality has socio-political relevance also for Western European Pentecostals. Both the experience of the Spirit, as reflected in Luke—Acts and 1 Cor. 12-14, as well as the history of Pentecostalism, underline this thesis. However, in order to recover this social/political dimension of their Spirit-experience, Western European Pentecostals need to recover the community and social dimension of the kingdom of God over against a Western individualistic, internalized and spiritualized definition thereof. .
Not infrequently the concern for unity (both ecumenical and social) and the concern for mission a... more Not infrequently the concern for unity (both ecumenical and social) and the concern for mission are played off against each other among Pentecostals. In this article it is argued that these two topics neither oppose each other nor do they simply refl ect the two sides of the same coin. Rather, the Missio Dei precisely is to bring back to unity all aspects of life in a world suff ering from division and alienation. By analyzing the relation of mission and unity in some of the New Testament books, it is argued that the mission of the church is inseparably linked to the topic of unity; division cannot take place without harming the church's mission to be a visible demonstration of God's renewing power in this world. Some concluding implications for a Pentecostal theology of missions are outlined.
The Journal of the European Pentecostal Theological Association, Mar 1, 2003
Abstract Afer a survey of current educational approaches, the article addresses five of the major... more Abstract Afer a survey of current educational approaches, the article addresses five of the major issues facing Pentecostal/Charismatic education in Western Europe: the praxis vs. theory dichotomy and the role of the Spirit. In the second part, a relational model for theological education is developed that 1) accounts for the role of the Spirit in the process of education, and 2) overcomes the praxis vs. theory dichotomy.
Journal of Pentecostal and Charismatic Christianity
We live in an era in which relations are considered to be of the utmost importance in almost ever... more We live in an era in which relations are considered to be of the utmost importance in almost every field of science and society. For theology, however, this is nothing new. Having a personal relationship with God is a common Christian expression, and while this notion of relationship with God usually lacks a clear definition and its explication is often deeply flawed, this book argues nevertheless for the centrality of a theology of relationship. By reintroducing Emil Brunner as a relational theologian, based on his seminal work Truth as Encounter, it is boldly proposed that relationship must be the prime leitmotif for the whole of theology. Furthermore, the relationship analogy is investigated in light of contemporary relationship science: is it accurate to speak of a relationship with God? Berra argues that God-human interaction is indeed categorically a relationship and existentially intended to be intimate. Consequently, this relationship needs to be the theological leitmotif leading to a theology of relationship.
Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘... more Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘inspired speech’ defines the core of the prophetic self-understanding. This conjecture is also reflected in many scholarly works on prophecy. This articles argues that at the heart of prophecy in both the Old and the New Testament lays the identity-forming narrative of the people of God. Based on 1 Cor. 1.10-2.16 it shall further be argued that the Spirit’s role may also be described in disclosing the significance of this narrative. That inspired oracles are not pivotal to the New Testament’s understanding of prophecy is further evidenced in Mt. 7.15-34: False prophets are not criticised for the content of their speech but for their lack of obedience to the will of God. Therefore, Pentecostals today might listen carefully to their own identity-forming narrative and telling the story might in itself be a prophetic act.
The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphas... more The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphasis on speaking in tongues. In Luke’s overall narrative structure, Acts 2 also plays a crucial role in defining his vision of the kingdom of God as a kingdom of peace in contrast to other kingdoms during his time. However, since the term kingdom of God (as well as peace) refers to a concept that is part of the world of ideologies (utopia), it cannot be defined without language, for its final reality, like any reality in utopias, exists at first in linguistic symbols, hence, language is foundational for any understanding of the kingdom of God, and language (glossolalia) is, so the argument, a linguistic symbol of God’s kingdom of peace that renounces any form of violence for its realization. By understanding tongues as a linguistic symbol (sacrament) of the kingdom of peace, a Pentecostal missiology will always be fully incarnational and participating in the life of the other so that they ...
In late June 2017, Amos Yong’s Renewing Christian Theology: Systematics for a Global Christianity... more In late June 2017, Amos Yong’s Renewing Christian Theology: Systematics for a Global Christianity (Baylor University Press, 2014) was the subject of a specially organized Theology Forum at the University of Bern, Switzerland. Four of the discussants wrote up their reflections, and the author then penned a rejoinder. The following reviews, followed by a response from the author, track some of the questions and conversations being catalyzed by the ongoing development of Pentecostal theology, particularly as it has been received by theologians on the European continent. They suggest that much work remains for those seeking to work out of an explicitly Pentecostal confessional context, but also indicate how ecumenical interaction can be mutually beneficial for all sides of the wider theological endeavor.
Not infrequently the concern for unity (both ecumenical and social) and the concern for mission a... more Not infrequently the concern for unity (both ecumenical and social) and the concern for mission are played off against each other among Pentecostals. In this article it is argued that these two topics neither oppose each other nor do they simply reflect the two sides of the same coin. Rather, the Missio Dei precisely is to bring back to unity all aspects of life in a world suffering from division and alienation. By analyzing the relation of mission and unity in some of the New Testament books, it is argued that the mission of the church is inseparably linked to the topic of unity; division cannot take place without harming the church's mission to be a visible demonstration of God's renewing power in this world. Some concluding implications for a Pentecostal theology of missions are outlined.
In this article, I argue that scholars of the field of New Testament theology need to be familiar... more In this article, I argue that scholars of the field of New Testament theology need to be familiar with and listen to the various voices in the discourse of contemporary Christian spirituality in order to give voice to the ancient texts, as well as hear them in new ways. Based on Romans 8.18-30, I want to illustrate how the field of New Testament theology can contribute its voice to the contemporary (western) discussion on ecology, social justice, and power and at the same time enrich a spirituality of solidarity. For this purpose, I will contrast those voices within “pneumatological discourse” in Christian spirituality, which associates the work of the Spirit mainly with the improvement of one’s personal life, to Romans 8.18-30, a text central for Pauline pneumatology. I will argue that it represents a cosmic and eschatological outlook and fosters a Christian ethos of walking with the Spirit; taking side with a creation longing and groaning for redemption. This aspect has not receiv...
Uploads
Papers by Matthias Wenk
in several texts of the New Testament (e.g. Romans 12, 1 Corinthians 12–14, Ephesians 4, and 1 Peter 4). Interpretations of these manifestations and texts have led to a diverse array of teachings typically focussing on the nature of spiritual gifts and the continuation of the charismatic ministry of the church contrasting dominant cessationist claims that such gifts were limited to the apostolic community. A Pentecostal perspective on spiritual gifts is also intimately tied to the baptism in the Holy Spirit (see Chapter 23) manifested on the day of Pentecost with the outpouring of the Spirit given as the original gift and accompanying manifestations imparted as the gifts of the Spirit (Acts 2). Despite this significance, Pentecostals have not produced a comprehensive theology of spiritual gifts. The focus of this chapter is on a critical reading of Pentecostal theology regarding spiritual gifts rather than a discussion of the biblical foundations or the various manifestations of the charismata. The argument guiding this reading is that a Pentecostal theology of spiritual gifts is most fundamentally oriented towards doxology, empowerment, and transformation. I begin with a definition of terms before highlighting the central themes associated with the experience of spiritual gifts in modern-day Pentecostalism. In the second part, I venture towards a theology of spiritual gifts by addressing a number of open questions before accentuating some contributions Pentecostal theology can offer to the understanding and exercise of spiritual gifts.
in several texts of the New Testament (e.g. Romans 12, 1 Corinthians 12–14, Ephesians 4, and 1 Peter 4). Interpretations of these manifestations and texts have led to a diverse array of teachings typically focussing on the nature of spiritual gifts and the continuation of the charismatic ministry of the church contrasting dominant cessationist claims that such gifts were limited to the apostolic community. A Pentecostal perspective on spiritual gifts is also intimately tied to the baptism in the Holy Spirit (see Chapter 23) manifested on the day of Pentecost with the outpouring of the Spirit given as the original gift and accompanying manifestations imparted as the gifts of the Spirit (Acts 2). Despite this significance, Pentecostals have not produced a comprehensive theology of spiritual gifts. The focus of this chapter is on a critical reading of Pentecostal theology regarding spiritual gifts rather than a discussion of the biblical foundations or the various manifestations of the charismata. The argument guiding this reading is that a Pentecostal theology of spiritual gifts is most fundamentally oriented towards doxology, empowerment, and transformation. I begin with a definition of terms before highlighting the central themes associated with the experience of spiritual gifts in modern-day Pentecostalism. In the second part, I venture towards a theology of spiritual gifts by addressing a number of open questions before accentuating some contributions Pentecostal theology can offer to the understanding and exercise of spiritual gifts.