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Petey Bellini

United Theological Seminary, Theology, Faculty Member

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Professor of Church Renewal & Evangelization in the Heisel Chair at
United Theological Seminary

Part time Powerlifter and Heavyweight Boxer

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Papers by Petey Bellini

Curriculum Vitae

Mission: I am an interdisciplinary theologian who researches, writes, and teaches in the areas of... more Mission: I am an interdisciplinary theologian who researches, writes, and teaches in the areas of theology, philosophy, and the sciences. As an interdisciplinarian, my goal is to deliver a more robust and effective presentation and demonstration of the Gospel in word and deed through reason and faith that people may know Jesus Christ as Lord.

ARTICLE -THE EXISTENCE OF GOD, PHILOSOPHY AND SCIENCE God and Creation: Our Premises

Unlike the Greek mind, Hebrew thought did not toil to prove the existence of God. We open the Bib... more Unlike the Greek mind, Hebrew thought did not toil to prove the existence of God. We open the Bible in Genesis 1:1, and boom, there is God! God is already there, creating. No explanation as to his 'origin.' The Greeks seek wisdom and knowledge, while the Jews seek a sign to credential one's prophetic pedigree. The Bible does not offer traditional "proofs" in the philosophical sense. The Spirit of God demonstrates rather than argues philosophically. God does not argue about his existence, resurrection, or miracles, he just demonstrates them. In the beginning, God is already there creating. Amidst the people, Jesus is working miracles. It appears foolish for one to argue with another and say this or that is impossible and cannot be done, while the person is before their eyes doing it. God's revelation is a revolution because it trumps mere reason. It allows the recipient to experience the reality demonstrated. Experience carries more convicting and sustaining power in the human heart than a mere abstraction. Experience sticks to your ribs! This mode of proof by demonstration is part and parcel with revelation. God's revelation is self-attesting, self-affirming and verifying. God, in his being and action, exists of himself (aseity, Jn 5:26). God is uncaused and fully self-sufficient. Aseity is a property of divine being that signifies that God is, was, and will always be self-existent and has no other source than God's self. He is the I AM THAT I AM, the absolute, self-existent One (Ex. 3:14). God bears witness to God's self triunely in three persons (Father, Son, and Holy Spirit). The greatest "proof" God has given to us is his Son, Jesus Christ the Savior of the world. The Incarnation, God became human, is the greatest sign attesting to the existence and love of God. He could not have spoken any more clearly than with the sacrifice of his own life. He saves us from ourselves. He saves us in the deepest part of our being. He saves all that we are from the inside out. Salvation is the testimony of God's existence and his love. God reveals himself freely and not out of necessity. He reveals on our behalf, not for himself. The divine needs no witness, justification, affirmation, argument, or proof. God's existence cannot and need not be reproduced, reified, or reconstructed in any other form including an argument. God can reveal himself and bear witness to himself, though he may freely choose any vessel, even an argument. Ultimately, we do not pray to or worship an argument, proof, or a sign, we worship a living God. We worship him for who he is, and we worship him for what he does. In scripture, the closest we get to an argument for God's existence is found in Romans 1:18-20. Every person knows the truth of God's existence, but we suppress it. We do not follow through and believe God or give thanksgiving and worship him. We do not like to retain the knowledge of God, but would rather walk in unrighteousness. When we resist God, our minds become useless, our hearts darkened and turned to idolatry, and the wrath of God falls upon us. Scripture declares that God's judgment is righteous because we have no excuse. Through creation, God's existence, eternal power, and divine nature are clearly revealed to us. Scripture does not indicate how God's revelation grants us this knowledge. No argumentation is offered. As is the case with revelation, the Spirit's witness is self-attesting and unmistakable. The existence of God and creation are givens in a scriptural quest for truth. They are presupposed or assumed. Without them nothing really makes sense. Without God, there would be no creation, and hence nothing of which to make sense. And further, there would be no self,

ARTICLE - MY TESTIMONY FROM ATHEISM TO CHRISITANITY

Breaking the Threshold My Story: Its Only Anecdotal! As early as I can recall, I have had spiritu... more Breaking the Threshold My Story: Its Only Anecdotal! As early as I can recall, I have had spiritual and supernatural1 encounters, visions, dreams, revelations, inspiration, premonitions, intuitions, prophetic utterances, and transcendent experiences of the divine (specifically the God of Christianity) dispersed intermittently throughout my six decades of life. An outlandish claim for some ears. Some experiences were subtle and others not so subtle. On the other hand, my normative daily experience with God has been simply a modest, discreet awareness that God is with me. I did not receive these manifestations regularly but sufficiently as needed. My spiritual experiences were both inside and outside of the institutional church, the Roman Catholic Church. As I mentioned, I became despondent with God and stopped attending church after my parents' bitter divorce. Not long after, I had an evangelical conversion experience and returned to God for a brief period. The only time I experienced a hiatus from "conscious" divine encounters was when I became a selfidentifying atheist in my junior year of college. However, I am convinced that God was still near me and at work circumstantially even in that dark time of my life. I was consistently on the Dean's List, while running my "businesses" out of my college dorm. I at least gave those up for the most part when my middleman sold to undercover. Nonetheless, I still wanted to be a wiseguy, somewhat. I was always more or less an underachieving gangster. Between brawling, atheism, partying, and the rest of campus life, I had enough vice in my life. Being an academic was beginning to slightly outweigh being a gangster, though I remained a wannabe. Yet, even during that time period when I was a committed, adamant atheist and did my best to buttress my mind against religion and religious arguments, I frequently backslid into a do-it-yourself romantic faith that integrated the Plotinian One, Wordsworthian, spirit-filled naturalism, and Emersonian transcendentalism. Even Milton's Paradise Lost wrecked me for a season. Originally, I was genuinely committed to good, old, hard atheist dogma. I had my atheist card and checked every box. I tried so hard to be a faithful atheist, but I could not help myself. I must confess that I was turning into a backslidden atheist. The Divine was bleeding through my DIY spirituality, in nature's church at dawn's altar. I would hear the Creator speak through the morning bird's song at Mirror Lake around 4:00 am every Saturday, after hitting clubs and parties all night. I could not resist the temptation of holy transcendence and innocence. I did not realize that I was looking for someone or something to change my life, a miracle. The subtle

Curriculum Vitae

CV

Mission: I am an interdisciplinary theologian who researches, writes, and teaches in the areas of... more

Strong AI and the Image of God: ASI Fact of Fiction?

Strong AI and the Image of God, 2023

Bots? Do you remember the classic episode of the 1990s comedy Family Matters when nerdy Steve Urk... more Bots? Do you remember the classic episode of the 1990s comedy Family Matters when nerdy Steve Urkel builds the Urkel-bot for a science contest? It was a fictional attempt at "strong" AI or human level intelligence. The predictable ending has the Urkel-bot developing consciousness and even feelings for Laura, Steve's crush. Worse, the robot aggressively stalks her. At first, Steve cannot control or reprogram the machine gone awry. He finally subdues the Urkel-bot by spraying a fire extinguisher on its circuits. We all got a good laugh! However, many science fiction versions of the human-machine dilemma are often not so humorous but demonstrate the potential for widespread disaster. The classic human versus machine conflict has been told a thousand times over beginning with Mary Shelley's Dr. Victor Frankenstein to 2001: A Space Odyssey, Bladerunner, a host of Schwarzenegger sci-fi apocalyptic films, up to today with the Avengers: Age of Ultron, The Matrix series, I, Robot, and an array of others. Regarding technology, we have not been faced with a potential global crisis of this magnitude since WWII. The race towards ASI is analogous to the race towards harnessing nuclear power and developing the nuclear bomb. Both nuclear power and AI technology carry similar volatility and consequences. With the advance of technology and machine deep learning, the notion of AI attaining human level intelligence and performance, often termed Artificial Strong Intelligence (ASI) or Artificial General Intelligence (AGI), is no longer science fiction but seems inevitable, according to experts in the field who say we are within a decade or two from attaining it. The attaining of ASI would clearly bring with it a host of accommodations, benefits, and advances, as well as weighty questions and dire concerns. In spite of speculation from experts, we are still pressed to ask if machines can really attain strong/general artificial intelligence or human level intelligence and consciousness? And if so what are the implications for the missio Dei. "I don't see Christ's redemption limited to human beings," claims Christopher Benek, an associate pastor at Providence Presbyterian Church in Florida with degrees from Princeton Theological Seminary. Benek continues, "It's redemption of all of creation, even AI. If AI is autonomous, then we should encourage it to participate in Christ's redemptive purposes in the world." 1 Did Jesus die for all intelligent beings, including artificial ones? The question of AI, consciousness, and evangelization is not a mere exercise in speculative philosophy or modal logic, exploring possible worlds. The issue is imminent, pressing, and has real and dire ramifications that the church cannot afford to ignore. How realistic is this proposition? Can machines really have a soul? What is our response as the church? If machines attain consciousness, will the church have to evangelize and disciple them? Will we need a RoboChurch where we sanctify silicon and baptize bots? .

METHODISTS NEED A CHARISMATIC UPGRADE!

METHODISTS NEED A CHARISMATIC UPGRADE!, 2023

A few years ago, I wrote an article for Firebrand Magazine entitled, "Wesley, the Almost Charisma... more A few years ago, I wrote an article for Firebrand Magazine entitled, "Wesley, the Almost Charismatic." In it, I asked the question whether Wesley was a Charismatic in the modern use of the word, meaning one who holds the supernatural gifts of the Holy Spirit to be normative in the life of the believer. After much examination, as the title indicates, I determined Wesley was 'half a charismatic,' or 'almost a charismatic.' He was not a cessationist. He did not believe that the gifts passed away with the Apostles, but unfortunately, he relegated the gifts to extraordinary and not normative status. Wesley did not claim to have any supernatural gifts. Nevertheless, he and the early Methodist abundantly experienced the charismata, thus an almost charismatic. I would encourage the reader to take a journey through Wesley's literary corpus, which is quite an undertaking. Perhaps, start with his Journals, and maybe begin reading from 1758 and continue through until 1865. If you are like me, perhaps, you will find Wesley's entries to be contagious, like binging on a good Netflix series. Perchance, after reading this selection, you will read the rest of his journals and move onto his Letters and so on. One thing you will notice, among the many, is that Wesley and early Methodists regularly encountered the supernatural in their personal lives and in their ministries. From vision, dreams, prophecies, healing, deliverance, and miraculous faith, as well as other charismatic manifestations, the people called Methodists, in many ways, would be unrecognizable to mainline and even evangelical Methodists today. Old school Methodists were more like "Methacostals" if anything. As far as I am aware, not much scholarly, pastoral, or lay material has been produced specifically on the supernatural ministry of John Wesley and the people called Methodists. I know of only a handful of books. Why is it that in the last two hundred or more years there has been relative silence on this topic? A proper response to the question would probably require a hefty volume and not a short article. Somehow, we have overlooked, ignored, downplayed, demythologized, or reinterpreted the narratives, references, teaching, and preaching on the subject in Wesley's written works. The disinterest and gross neglect of the topic would be a proper beginning for such a volume, which would require an investigation too vast to be undertaken here. Hypothetically, I suppose one could take the easy and tired route of reducing early Methodism's supernatural phenomena to some socio-psychological explanation. Wesley's detractors and other Enlightenment thinkers did the same. Contrastingly, Wesley opposed a closed natural worldview and embraced a spiritual (supernatural) one. Regarding the supernatural and a scriptural worldview, Wesley understood the plain sense of scripture, and I take Wesley at face value. There has been much ink spilled on this debate, including my own. I will not be dealing with that problem directly beyond referencing the issue. Supernaturalism simply offends our modern sensibilities. But the question remains, why don't we see the power of God in our churches and communities like early Methodists did? In short, the theology and especially the practice of the supernatural power of the Holy Spirit in Methodism today is sparse for reasons that can perhaps be addressed expeditiously with three questions. First, do Methodists today share Wesley's worldview and theological empiricism that can account for the reality of the miraculous power of both God and even the demonic in our world? Modern science and biblical criticism have been major influences on a mainline Protestant worldview that eschews the "supernatural." My guess is that the tandem of the causal closure of scientific naturalism and the higher criticism of the Bible wiped out the possibility of such a perspective from our seminaries over a century ago. Put another way, we know better than

Participation. An onto -epistemology for a theology of mission for the 21st century

Thunderstruck! The Deliverance Ministry of John Wesley, Part 3

In part one and part two of this series, I distinguished between John Wesley's ordinary and extr... more In part one and part two of this series, I distinguished between John Wesley's ordinary and extraordinary means of deliverance. He identified ordinary means, such as the Word of God, prayer, repentance, faith, and worship, in contrast to the extraordinary, or charismatic, means. Another distinction occurs between indirect and direct means. Wesley's ordinary means were indirect (Jude 9), meaning that he usually did not directly address the devil and cast out demons with a first-person formula or command, using the name of Jesus, such as, "I cast you out spirit of fear, in the name of Jesus!" Instead, Wesley's ordinary means indirectly addressed the demonic by directly addressing God through prayer, faith, and worship.

Thunderstruck! The Deliverance Ministry of John Wesley, Part 2

Although United Methodists today will rarely claim that they have had a confrontation with the d... more Although United Methodists today will rarely claim that they have had a confrontation with the demonic, let alone serve in a deliverance ministry, John Wesley and many early Methodists frequently encountered demons when ministering the gospel. They even had a deliverance ministry that effectively drove out demons. However, Wesley did not lay claim to any special gift of exorcism for combat in the preternatural fray. Wesley was convinced that ministers could expel demons by ordinary means, such as hearing the Word, repentance, prayer, and worship. Wesley would employ these ordinary means in his deliverance ministry. In part one of this article, we examined Wesley's ordinary means of deliverance and the various demonic manifestations he faced. In part two, we will

ARTICLE- THUNDERSTRUCK! JOHN WESLEY & CASTING OUT DEMONS

Photo by Felix Mittermeier on Unsplash Wesley's journal entry for May 17, 1740-"I found more and ... more Photo by Felix Mittermeier on Unsplash Wesley's journal entry for May 17, 1740-"I found more and more undeniable proofs, that the Christian state is a continual warfare; and that we have need every moment to watch and pray lest we enter into temptation." Ordinary and Extraordinary: Bifurcation of the Work of the Spirit Although a significant segment of United Methodists today do not practice deliverance, encounter demons in their ministry, or even believe that demons exist (literally), the same cannot be said for Methodism's founder, John Wesley. Wesley not only acknowledged the existence of demons but also often encountered them in his ministry. He did not profess to be an exorcist or claim special gifts for such a ministry. However, through ordinary Christian practices, such as preaching the Word, repentance, prayer, and worshiping God, Wesley and early Methodists ministered deliverance to those in spiritual captivity.

DISCIPLESHIP - BASICS OF DISCIPLESHIP

1. INSTRUCTION a. Teaching on doctrine of the church b. Teaching on the Principle & Task of Disci... more 1. INSTRUCTION a. Teaching on doctrine of the church b. Teaching on the Principle & Task of Discipleship c. Teaching on character and the attitudes of the heart from Scripture (spiritual formation) d. Teaching on our mission, vision, call and purpose from Scripture e. Teaching on spiritual gifts and skills for service f. Teach and practice spiritual parenting or one to one discipleship g. Modeling-Christian life and ministry  I do-You Watch> I do-You Assist> You do-I Assist> You do-I Watch  Model prayer, teaching, ushering, outreach, laying on of hands, visitation etc. 2. CARE a. Internal care or Inreach. b. Small Group Roles-phone minister, letter /email writer, transporter, resource person for food, clothes and other needs, prayer leader, counselor, visitation, treasurer, apprentice c. Every member of the small group takes on a role and ministers it on a weekly basis 3. FELLOWSHIP a. Enjoy the fellowship of the saints b. Love each other and build each other up 4. ACCOUNTABILITY a. One to one and small group. Assign one to one partners. b. Take time to hold each other accountable to spiritual disciplines c. Hold each other accountable to church mission, vision, order, values, purpose & ministry d. Use the Language of Encouragement 5. IMPARTATION (Equipping) a. Impartation of mantle, anointing, prophet's reward b. Life to life transference. Be a giver. c. Spend time together outside of church and church business d. Retreat together e. Recreational and rest time together f. Life together outside of church g. These occasions provide for effective bonding (glue events) 6. SERVICE a. Outreach b. Works of Mercy-serving the poor and the widow. Outreach, evangelism. Prisons. Ministering to Jesus among the least, the last and the lost. He is where the poor, marginalized, imprisoned, naked, and homeless are. 7. SPIRITUAL DISICPLINES a. Worship

DISCIPLESHIP: BASICS AND ORDER OF ELIJAH

TEACHING 4Ps of HOLY SPIRIT

Basic Teaching on the Holy Spirit: Person, Presence, Purity, and Power

TEACHING ENTIRE SANCTIFICATION Question 1 -What is ES (from book

John Wesley on Entire Sanctification - my sermon and teaching

TEACHING- WESLEY, METHODISM, & HOLY SPIRIT

Die C1-13 Beurteilungskriterien für den Bedarf eines Befreiungsgebets

Die C1-13 Beurteilungskriterien für den Bedarf eines Befreiungsgebets - C1-13 in German

• Kann in einem Erstgespräch ausgefüllt werden vom Klienten selbst, einem Gebetsdienstmitarbeiter... more • Kann in einem Erstgespräch ausgefüllt werden vom Klienten selbst, einem Gebetsdienstmitarbeiter oder dem Leiter des Befreiungsdienstes Persönliche Daten Name ______________________________________________________ Adresse ______________________________________ ___ Geschlecht: () M () W Alter _______ Familienstand: () Single/ Ledig () Verheiratet () Geschieden () Wiederverheiratet ()Verwitwet Beruf: ______________________________________________________ Familienstand der Eltern _______ () Single () Verheiratet () Geschieden () Wiederverheiratet () Verwitwet Anzahl der Kinder und deren Alter: _____________________________________________________ Momentan in Seelsorge/Therapie () J N () Wie lange schon? _________ Zur Zeit eingenommene Medikamente () J / N () Bezeichnung_________ Wie lange schon? _________________ Wie viele Stunden schlafen Sie pro Nacht ? _____ Haben Sie im letzten Monat mehr als 4 Kilo zu-() oder abgenommen ()? Hatten Sie kürzlich weniger () oder mehr Appetit ()? Haben Sie im letzten Monat an Verstopfung () oder Durchfall () gelitten? Haben Sie in letzter Zeit das Interesse an Dingen verloren, die Ihnen sonst Freude machten ()? Haben Sie eines der folgenden Dinge erlebt: eine seltsame, unsichtbare Präsenz/ Anwesenheit (), Stimmen in Ihrem Kopf (), Erscheinungen oder Geräusche in Ihrem Heim () das Gefühl, dass jemand oder etwas sie beobachtet (), Momente in denen ihr Bewusstsein sich verdunkelt oder getrübt hat. Hatten Sie kürzlich eigenartige Erlebnisse wie: Alpträume (), Unfälle (), plötzliche erhebliche finanzielle Verluste (), ungewöhnliche Auseinandersetzungen mit Familienmitgliedern (), wiederkehrende Wutausbrüche (), Anderes__________? Andere Psychische Beeinträchtigungen/Erkrankungen in Ihrer Familie in der Vergangenheit oder zum jetzigen Zeitpunkt? ____________________________ Auskunft zu Ihrem Glauben

DELIVERANCE SESSION: BELLINI 5-STEP PROCESS Prep. PADS -P =Pastoral sensitivity. A= Authority in JC. D= Discernment. S= Spirit. Be filled and led by the Spirit. Especially Spirit of Holiness

Deliverance Session: 5 Step Process

5 Steps in Casting out Demons

7 PRIMARY TASKS OF DISCIPLESHIP

7 Primary Tasks of Discipleship

1. INSTRUCTION a. Teaching on the Principle & Task of Discipleship b. Teaching on character and t... more 1. INSTRUCTION a. Teaching on the Principle & Task of Discipleship b. Teaching on character and the attitudes of the heart from Scripture (spiritual formation) c. Teaching on our mission, vision, call and purpose from Scripture d. Teaching on spiritual gifts and skills for service e. Teach and practice spiritual parenting or one to one discipleship f. Modeling-Christian life and ministry • I do-You Watch> I do-You Assist> You do-I Assist> You do-I Watch • Model prayer, teaching, ushering, outreach, laying on of hands, visitation etc. 2. CARE a. Small Group Roles-phone minister, letter /email writer, transporter, resource person for food, clothes and other needs, prayer leader, counselor, visitation, treasurer, apprentice b. Every member of the small group takes on a role and ministers it on a weekly basis 3. FELLOWSHIP a. Enjoy the fellowship of the saints b. Love each other and build each other up 4. ACCOUNTABILITY a. One to one and small group. Assign one to one partners. b. Take time to hold each other accountable to spiritual disciplines c. Hold each other accountable to church mission, vision, order, values, purpose & ministry d. Use the Language of Encouragement 5. IMPARTATION (Equipping)

BOOK CHAPTER WESLEY THE ALMOST CHARISMATIC DRAFT

As we think about the heritage of Pietism, in specific Methodism, and its legacy found in the wor... more As we think about the heritage of Pietism, in specific Methodism, and its legacy found in the world today, we cannot help thinking about its connection to the Pentecostal-Charismatic movement and even the Global Renewalist movement in the two-thirds world. Much research has traced these movements historically back to early Methodism and John Wesley. A historical connection has been made between the two, but can we also make an ontological connection between charismatic Christianity and the Methodist founder, whose heart was strangely warmed? Simply put, was an inchoate Wesley a charismatic Christian? Did Wesley hold the charismata to be normative as do charismatic believers today? In an attempt to answer this question, a select exploration of the literary corpus of John Wesley will be explored to identify Wesley's theology and practice of the charismata. Special attention will be paid to Wesley's epistemology of theology and the unique way he applies it to affirm an ordinary-extraordinary distinction of the work of the Spirit. Contextually, Wesley addresses the apologetic, soteriological, and pastoral aspects of the issue amidst hostile rationalistic detractors, overly enthusiastic false prophets, and faithful participants of a Spirit-led awakening. The results are the development and consistent application of a holiness hermeneutic that although bifurcating gifts into ordinary and extraordinary, also tests, acknowledges, and permits the miraculous but solely on the grounds of its submission and service to the greater work of sanctification. Though Wesley is a non-charismatic in theory based on the criteria of normativity, in practice, Wesley and early Methodists often functioned similarly to modern charismatic demonstrating a profusion of signs and wonders that followed the proclamation of the gospel. Wesley's approach serves as a corrective on two counts. First, the abundance of manifestations of the Spirit in early Methodism is an indictment against today's Wesleyans of all stripes who either forbid or do not experience the miraculous power of the gospel in their lives and ministries. Two, Wesley's holiness hermeneutic is an indictment against charismatic Christians who place gifts over fruit and charisma over character to the detriment of this spiritual growth and the integrity of the ministry.

BOOK CHAPTER WESLEY PNEUMATOLOGY & BAPTISM

Curriculum Vitae

Mission: I am an interdisciplinary theologian who researches, writes, and teaches in the areas of... more Mission: I am an interdisciplinary theologian who researches, writes, and teaches in the areas of theology, philosophy, and the sciences. As an interdisciplinarian, my goal is to deliver a more robust and effective presentation and demonstration of the Gospel in word and deed through reason and faith that people may know Jesus Christ as Lord.

ARTICLE -THE EXISTENCE OF GOD, PHILOSOPHY AND SCIENCE God and Creation: Our Premises

Unlike the Greek mind, Hebrew thought did not toil to prove the existence of God. We open the Bib... more Unlike the Greek mind, Hebrew thought did not toil to prove the existence of God. We open the Bible in Genesis 1:1, and boom, there is God! God is already there, creating. No explanation as to his 'origin.' The Greeks seek wisdom and knowledge, while the Jews seek a sign to credential one's prophetic pedigree. The Bible does not offer traditional "proofs" in the philosophical sense. The Spirit of God demonstrates rather than argues philosophically. God does not argue about his existence, resurrection, or miracles, he just demonstrates them. In the beginning, God is already there creating. Amidst the people, Jesus is working miracles. It appears foolish for one to argue with another and say this or that is impossible and cannot be done, while the person is before their eyes doing it. God's revelation is a revolution because it trumps mere reason. It allows the recipient to experience the reality demonstrated. Experience carries more convicting and sustaining power in the human heart than a mere abstraction. Experience sticks to your ribs! This mode of proof by demonstration is part and parcel with revelation. God's revelation is self-attesting, self-affirming and verifying. God, in his being and action, exists of himself (aseity, Jn 5:26). God is uncaused and fully self-sufficient. Aseity is a property of divine being that signifies that God is, was, and will always be self-existent and has no other source than God's self. He is the I AM THAT I AM, the absolute, self-existent One (Ex. 3:14). God bears witness to God's self triunely in three persons (Father, Son, and Holy Spirit). The greatest "proof" God has given to us is his Son, Jesus Christ the Savior of the world. The Incarnation, God became human, is the greatest sign attesting to the existence and love of God. He could not have spoken any more clearly than with the sacrifice of his own life. He saves us from ourselves. He saves us in the deepest part of our being. He saves all that we are from the inside out. Salvation is the testimony of God's existence and his love. God reveals himself freely and not out of necessity. He reveals on our behalf, not for himself. The divine needs no witness, justification, affirmation, argument, or proof. God's existence cannot and need not be reproduced, reified, or reconstructed in any other form including an argument. God can reveal himself and bear witness to himself, though he may freely choose any vessel, even an argument. Ultimately, we do not pray to or worship an argument, proof, or a sign, we worship a living God. We worship him for who he is, and we worship him for what he does. In scripture, the closest we get to an argument for God's existence is found in Romans 1:18-20. Every person knows the truth of God's existence, but we suppress it. We do not follow through and believe God or give thanksgiving and worship him. We do not like to retain the knowledge of God, but would rather walk in unrighteousness. When we resist God, our minds become useless, our hearts darkened and turned to idolatry, and the wrath of God falls upon us. Scripture declares that God's judgment is righteous because we have no excuse. Through creation, God's existence, eternal power, and divine nature are clearly revealed to us. Scripture does not indicate how God's revelation grants us this knowledge. No argumentation is offered. As is the case with revelation, the Spirit's witness is self-attesting and unmistakable. The existence of God and creation are givens in a scriptural quest for truth. They are presupposed or assumed. Without them nothing really makes sense. Without God, there would be no creation, and hence nothing of which to make sense. And further, there would be no self,

ARTICLE - MY TESTIMONY FROM ATHEISM TO CHRISITANITY

Breaking the Threshold My Story: Its Only Anecdotal! As early as I can recall, I have had spiritu... more Breaking the Threshold My Story: Its Only Anecdotal! As early as I can recall, I have had spiritual and supernatural1 encounters, visions, dreams, revelations, inspiration, premonitions, intuitions, prophetic utterances, and transcendent experiences of the divine (specifically the God of Christianity) dispersed intermittently throughout my six decades of life. An outlandish claim for some ears. Some experiences were subtle and others not so subtle. On the other hand, my normative daily experience with God has been simply a modest, discreet awareness that God is with me. I did not receive these manifestations regularly but sufficiently as needed. My spiritual experiences were both inside and outside of the institutional church, the Roman Catholic Church. As I mentioned, I became despondent with God and stopped attending church after my parents' bitter divorce. Not long after, I had an evangelical conversion experience and returned to God for a brief period. The only time I experienced a hiatus from "conscious" divine encounters was when I became a selfidentifying atheist in my junior year of college. However, I am convinced that God was still near me and at work circumstantially even in that dark time of my life. I was consistently on the Dean's List, while running my "businesses" out of my college dorm. I at least gave those up for the most part when my middleman sold to undercover. Nonetheless, I still wanted to be a wiseguy, somewhat. I was always more or less an underachieving gangster. Between brawling, atheism, partying, and the rest of campus life, I had enough vice in my life. Being an academic was beginning to slightly outweigh being a gangster, though I remained a wannabe. Yet, even during that time period when I was a committed, adamant atheist and did my best to buttress my mind against religion and religious arguments, I frequently backslid into a do-it-yourself romantic faith that integrated the Plotinian One, Wordsworthian, spirit-filled naturalism, and Emersonian transcendentalism. Even Milton's Paradise Lost wrecked me for a season. Originally, I was genuinely committed to good, old, hard atheist dogma. I had my atheist card and checked every box. I tried so hard to be a faithful atheist, but I could not help myself. I must confess that I was turning into a backslidden atheist. The Divine was bleeding through my DIY spirituality, in nature's church at dawn's altar. I would hear the Creator speak through the morning bird's song at Mirror Lake around 4:00 am every Saturday, after hitting clubs and parties all night. I could not resist the temptation of holy transcendence and innocence. I did not realize that I was looking for someone or something to change my life, a miracle. The subtle

Curriculum Vitae

CV

Mission: I am an interdisciplinary theologian who researches, writes, and teaches in the areas of... more

Strong AI and the Image of God: ASI Fact of Fiction?

Strong AI and the Image of God, 2023

Bots? Do you remember the classic episode of the 1990s comedy Family Matters when nerdy Steve Urk... more Bots? Do you remember the classic episode of the 1990s comedy Family Matters when nerdy Steve Urkel builds the Urkel-bot for a science contest? It was a fictional attempt at "strong" AI or human level intelligence. The predictable ending has the Urkel-bot developing consciousness and even feelings for Laura, Steve's crush. Worse, the robot aggressively stalks her. At first, Steve cannot control or reprogram the machine gone awry. He finally subdues the Urkel-bot by spraying a fire extinguisher on its circuits. We all got a good laugh! However, many science fiction versions of the human-machine dilemma are often not so humorous but demonstrate the potential for widespread disaster. The classic human versus machine conflict has been told a thousand times over beginning with Mary Shelley's Dr. Victor Frankenstein to 2001: A Space Odyssey, Bladerunner, a host of Schwarzenegger sci-fi apocalyptic films, up to today with the Avengers: Age of Ultron, The Matrix series, I, Robot, and an array of others. Regarding technology, we have not been faced with a potential global crisis of this magnitude since WWII. The race towards ASI is analogous to the race towards harnessing nuclear power and developing the nuclear bomb. Both nuclear power and AI technology carry similar volatility and consequences. With the advance of technology and machine deep learning, the notion of AI attaining human level intelligence and performance, often termed Artificial Strong Intelligence (ASI) or Artificial General Intelligence (AGI), is no longer science fiction but seems inevitable, according to experts in the field who say we are within a decade or two from attaining it. The attaining of ASI would clearly bring with it a host of accommodations, benefits, and advances, as well as weighty questions and dire concerns. In spite of speculation from experts, we are still pressed to ask if machines can really attain strong/general artificial intelligence or human level intelligence and consciousness? And if so what are the implications for the missio Dei. "I don't see Christ's redemption limited to human beings," claims Christopher Benek, an associate pastor at Providence Presbyterian Church in Florida with degrees from Princeton Theological Seminary. Benek continues, "It's redemption of all of creation, even AI. If AI is autonomous, then we should encourage it to participate in Christ's redemptive purposes in the world." 1 Did Jesus die for all intelligent beings, including artificial ones? The question of AI, consciousness, and evangelization is not a mere exercise in speculative philosophy or modal logic, exploring possible worlds. The issue is imminent, pressing, and has real and dire ramifications that the church cannot afford to ignore. How realistic is this proposition? Can machines really have a soul? What is our response as the church? If machines attain consciousness, will the church have to evangelize and disciple them? Will we need a RoboChurch where we sanctify silicon and baptize bots? .

METHODISTS NEED A CHARISMATIC UPGRADE!

METHODISTS NEED A CHARISMATIC UPGRADE!, 2023

A few years ago, I wrote an article for Firebrand Magazine entitled, "Wesley, the Almost Charisma... more A few years ago, I wrote an article for Firebrand Magazine entitled, "Wesley, the Almost Charismatic." In it, I asked the question whether Wesley was a Charismatic in the modern use of the word, meaning one who holds the supernatural gifts of the Holy Spirit to be normative in the life of the believer. After much examination, as the title indicates, I determined Wesley was 'half a charismatic,' or 'almost a charismatic.' He was not a cessationist. He did not believe that the gifts passed away with the Apostles, but unfortunately, he relegated the gifts to extraordinary and not normative status. Wesley did not claim to have any supernatural gifts. Nevertheless, he and the early Methodist abundantly experienced the charismata, thus an almost charismatic. I would encourage the reader to take a journey through Wesley's literary corpus, which is quite an undertaking. Perhaps, start with his Journals, and maybe begin reading from 1758 and continue through until 1865. If you are like me, perhaps, you will find Wesley's entries to be contagious, like binging on a good Netflix series. Perchance, after reading this selection, you will read the rest of his journals and move onto his Letters and so on. One thing you will notice, among the many, is that Wesley and early Methodists regularly encountered the supernatural in their personal lives and in their ministries. From vision, dreams, prophecies, healing, deliverance, and miraculous faith, as well as other charismatic manifestations, the people called Methodists, in many ways, would be unrecognizable to mainline and even evangelical Methodists today. Old school Methodists were more like "Methacostals" if anything. As far as I am aware, not much scholarly, pastoral, or lay material has been produced specifically on the supernatural ministry of John Wesley and the people called Methodists. I know of only a handful of books. Why is it that in the last two hundred or more years there has been relative silence on this topic? A proper response to the question would probably require a hefty volume and not a short article. Somehow, we have overlooked, ignored, downplayed, demythologized, or reinterpreted the narratives, references, teaching, and preaching on the subject in Wesley's written works. The disinterest and gross neglect of the topic would be a proper beginning for such a volume, which would require an investigation too vast to be undertaken here. Hypothetically, I suppose one could take the easy and tired route of reducing early Methodism's supernatural phenomena to some socio-psychological explanation. Wesley's detractors and other Enlightenment thinkers did the same. Contrastingly, Wesley opposed a closed natural worldview and embraced a spiritual (supernatural) one. Regarding the supernatural and a scriptural worldview, Wesley understood the plain sense of scripture, and I take Wesley at face value. There has been much ink spilled on this debate, including my own. I will not be dealing with that problem directly beyond referencing the issue. Supernaturalism simply offends our modern sensibilities. But the question remains, why don't we see the power of God in our churches and communities like early Methodists did? In short, the theology and especially the practice of the supernatural power of the Holy Spirit in Methodism today is sparse for reasons that can perhaps be addressed expeditiously with three questions. First, do Methodists today share Wesley's worldview and theological empiricism that can account for the reality of the miraculous power of both God and even the demonic in our world? Modern science and biblical criticism have been major influences on a mainline Protestant worldview that eschews the "supernatural." My guess is that the tandem of the causal closure of scientific naturalism and the higher criticism of the Bible wiped out the possibility of such a perspective from our seminaries over a century ago. Put another way, we know better than

Participation. An onto -epistemology for a theology of mission for the 21st century

Thunderstruck! The Deliverance Ministry of John Wesley, Part 3

In part one and part two of this series, I distinguished between John Wesley's ordinary and extr... more In part one and part two of this series, I distinguished between John Wesley's ordinary and extraordinary means of deliverance. He identified ordinary means, such as the Word of God, prayer, repentance, faith, and worship, in contrast to the extraordinary, or charismatic, means. Another distinction occurs between indirect and direct means. Wesley's ordinary means were indirect (Jude 9), meaning that he usually did not directly address the devil and cast out demons with a first-person formula or command, using the name of Jesus, such as, "I cast you out spirit of fear, in the name of Jesus!" Instead, Wesley's ordinary means indirectly addressed the demonic by directly addressing God through prayer, faith, and worship.

Thunderstruck! The Deliverance Ministry of John Wesley, Part 2

Although United Methodists today will rarely claim that they have had a confrontation with the d... more Although United Methodists today will rarely claim that they have had a confrontation with the demonic, let alone serve in a deliverance ministry, John Wesley and many early Methodists frequently encountered demons when ministering the gospel. They even had a deliverance ministry that effectively drove out demons. However, Wesley did not lay claim to any special gift of exorcism for combat in the preternatural fray. Wesley was convinced that ministers could expel demons by ordinary means, such as hearing the Word, repentance, prayer, and worship. Wesley would employ these ordinary means in his deliverance ministry. In part one of this article, we examined Wesley's ordinary means of deliverance and the various demonic manifestations he faced. In part two, we will

ARTICLE- THUNDERSTRUCK! JOHN WESLEY & CASTING OUT DEMONS

Photo by Felix Mittermeier on Unsplash Wesley's journal entry for May 17, 1740-"I found more and ... more Photo by Felix Mittermeier on Unsplash Wesley's journal entry for May 17, 1740-"I found more and more undeniable proofs, that the Christian state is a continual warfare; and that we have need every moment to watch and pray lest we enter into temptation." Ordinary and Extraordinary: Bifurcation of the Work of the Spirit Although a significant segment of United Methodists today do not practice deliverance, encounter demons in their ministry, or even believe that demons exist (literally), the same cannot be said for Methodism's founder, John Wesley. Wesley not only acknowledged the existence of demons but also often encountered them in his ministry. He did not profess to be an exorcist or claim special gifts for such a ministry. However, through ordinary Christian practices, such as preaching the Word, repentance, prayer, and worshiping God, Wesley and early Methodists ministered deliverance to those in spiritual captivity.

DISCIPLESHIP - BASICS OF DISCIPLESHIP

1. INSTRUCTION a. Teaching on doctrine of the church b. Teaching on the Principle & Task of Disci... more 1. INSTRUCTION a. Teaching on doctrine of the church b. Teaching on the Principle & Task of Discipleship c. Teaching on character and the attitudes of the heart from Scripture (spiritual formation) d. Teaching on our mission, vision, call and purpose from Scripture e. Teaching on spiritual gifts and skills for service f. Teach and practice spiritual parenting or one to one discipleship g. Modeling-Christian life and ministry  I do-You Watch> I do-You Assist> You do-I Assist> You do-I Watch  Model prayer, teaching, ushering, outreach, laying on of hands, visitation etc. 2. CARE a. Internal care or Inreach. b. Small Group Roles-phone minister, letter /email writer, transporter, resource person for food, clothes and other needs, prayer leader, counselor, visitation, treasurer, apprentice c. Every member of the small group takes on a role and ministers it on a weekly basis 3. FELLOWSHIP a. Enjoy the fellowship of the saints b. Love each other and build each other up 4. ACCOUNTABILITY a. One to one and small group. Assign one to one partners. b. Take time to hold each other accountable to spiritual disciplines c. Hold each other accountable to church mission, vision, order, values, purpose & ministry d. Use the Language of Encouragement 5. IMPARTATION (Equipping) a. Impartation of mantle, anointing, prophet's reward b. Life to life transference. Be a giver. c. Spend time together outside of church and church business d. Retreat together e. Recreational and rest time together f. Life together outside of church g. These occasions provide for effective bonding (glue events) 6. SERVICE a. Outreach b. Works of Mercy-serving the poor and the widow. Outreach, evangelism. Prisons. Ministering to Jesus among the least, the last and the lost. He is where the poor, marginalized, imprisoned, naked, and homeless are. 7. SPIRITUAL DISICPLINES a. Worship

DISCIPLESHIP: BASICS AND ORDER OF ELIJAH

TEACHING 4Ps of HOLY SPIRIT

Basic Teaching on the Holy Spirit: Person, Presence, Purity, and Power

TEACHING ENTIRE SANCTIFICATION Question 1 -What is ES (from book

John Wesley on Entire Sanctification - my sermon and teaching

TEACHING- WESLEY, METHODISM, & HOLY SPIRIT

Die C1-13 Beurteilungskriterien für den Bedarf eines Befreiungsgebets

Die C1-13 Beurteilungskriterien für den Bedarf eines Befreiungsgebets - C1-13 in German

• Kann in einem Erstgespräch ausgefüllt werden vom Klienten selbst, einem Gebetsdienstmitarbeiter... more • Kann in einem Erstgespräch ausgefüllt werden vom Klienten selbst, einem Gebetsdienstmitarbeiter oder dem Leiter des Befreiungsdienstes Persönliche Daten Name ______________________________________________________ Adresse ______________________________________ ___ Geschlecht: () M () W Alter _______ Familienstand: () Single/ Ledig () Verheiratet () Geschieden () Wiederverheiratet ()Verwitwet Beruf: ______________________________________________________ Familienstand der Eltern _______ () Single () Verheiratet () Geschieden () Wiederverheiratet () Verwitwet Anzahl der Kinder und deren Alter: _____________________________________________________ Momentan in Seelsorge/Therapie () J N () Wie lange schon? _________ Zur Zeit eingenommene Medikamente () J / N () Bezeichnung_________ Wie lange schon? _________________ Wie viele Stunden schlafen Sie pro Nacht ? _____ Haben Sie im letzten Monat mehr als 4 Kilo zu-() oder abgenommen ()? Hatten Sie kürzlich weniger () oder mehr Appetit ()? Haben Sie im letzten Monat an Verstopfung () oder Durchfall () gelitten? Haben Sie in letzter Zeit das Interesse an Dingen verloren, die Ihnen sonst Freude machten ()? Haben Sie eines der folgenden Dinge erlebt: eine seltsame, unsichtbare Präsenz/ Anwesenheit (), Stimmen in Ihrem Kopf (), Erscheinungen oder Geräusche in Ihrem Heim () das Gefühl, dass jemand oder etwas sie beobachtet (), Momente in denen ihr Bewusstsein sich verdunkelt oder getrübt hat. Hatten Sie kürzlich eigenartige Erlebnisse wie: Alpträume (), Unfälle (), plötzliche erhebliche finanzielle Verluste (), ungewöhnliche Auseinandersetzungen mit Familienmitgliedern (), wiederkehrende Wutausbrüche (), Anderes__________? Andere Psychische Beeinträchtigungen/Erkrankungen in Ihrer Familie in der Vergangenheit oder zum jetzigen Zeitpunkt? ____________________________ Auskunft zu Ihrem Glauben

DELIVERANCE SESSION: BELLINI 5-STEP PROCESS Prep. PADS -P =Pastoral sensitivity. A= Authority in JC. D= Discernment. S= Spirit. Be filled and led by the Spirit. Especially Spirit of Holiness

Deliverance Session: 5 Step Process

5 Steps in Casting out Demons

7 PRIMARY TASKS OF DISCIPLESHIP

7 Primary Tasks of Discipleship

1. INSTRUCTION a. Teaching on the Principle & Task of Discipleship b. Teaching on character and t... more 1. INSTRUCTION a. Teaching on the Principle & Task of Discipleship b. Teaching on character and the attitudes of the heart from Scripture (spiritual formation) c. Teaching on our mission, vision, call and purpose from Scripture d. Teaching on spiritual gifts and skills for service e. Teach and practice spiritual parenting or one to one discipleship f. Modeling-Christian life and ministry • I do-You Watch> I do-You Assist> You do-I Assist> You do-I Watch • Model prayer, teaching, ushering, outreach, laying on of hands, visitation etc. 2. CARE a. Small Group Roles-phone minister, letter /email writer, transporter, resource person for food, clothes and other needs, prayer leader, counselor, visitation, treasurer, apprentice b. Every member of the small group takes on a role and ministers it on a weekly basis 3. FELLOWSHIP a. Enjoy the fellowship of the saints b. Love each other and build each other up 4. ACCOUNTABILITY a. One to one and small group. Assign one to one partners. b. Take time to hold each other accountable to spiritual disciplines c. Hold each other accountable to church mission, vision, order, values, purpose & ministry d. Use the Language of Encouragement 5. IMPARTATION (Equipping)

BOOK CHAPTER WESLEY THE ALMOST CHARISMATIC DRAFT

As we think about the heritage of Pietism, in specific Methodism, and its legacy found in the wor... more As we think about the heritage of Pietism, in specific Methodism, and its legacy found in the world today, we cannot help thinking about its connection to the Pentecostal-Charismatic movement and even the Global Renewalist movement in the two-thirds world. Much research has traced these movements historically back to early Methodism and John Wesley. A historical connection has been made between the two, but can we also make an ontological connection between charismatic Christianity and the Methodist founder, whose heart was strangely warmed? Simply put, was an inchoate Wesley a charismatic Christian? Did Wesley hold the charismata to be normative as do charismatic believers today? In an attempt to answer this question, a select exploration of the literary corpus of John Wesley will be explored to identify Wesley's theology and practice of the charismata. Special attention will be paid to Wesley's epistemology of theology and the unique way he applies it to affirm an ordinary-extraordinary distinction of the work of the Spirit. Contextually, Wesley addresses the apologetic, soteriological, and pastoral aspects of the issue amidst hostile rationalistic detractors, overly enthusiastic false prophets, and faithful participants of a Spirit-led awakening. The results are the development and consistent application of a holiness hermeneutic that although bifurcating gifts into ordinary and extraordinary, also tests, acknowledges, and permits the miraculous but solely on the grounds of its submission and service to the greater work of sanctification. Though Wesley is a non-charismatic in theory based on the criteria of normativity, in practice, Wesley and early Methodists often functioned similarly to modern charismatic demonstrating a profusion of signs and wonders that followed the proclamation of the gospel. Wesley's approach serves as a corrective on two counts. First, the abundance of manifestations of the Spirit in early Methodism is an indictment against today's Wesleyans of all stripes who either forbid or do not experience the miraculous power of the gospel in their lives and ministries. Two, Wesley's holiness hermeneutic is an indictment against charismatic Christians who place gifts over fruit and charisma over character to the detriment of this spiritual growth and the integrity of the ministry.

BOOK CHAPTER WESLEY PNEUMATOLOGY & BAPTISM

BOOK - FOREVER JULY!

FOREVER JULY!

FOREVER JULY! Soundtrack of my Soul

FOREVER JULY

The Cerulean Soul: A Relational Theology of Depression. https://www.amazon.com/Cerulean-Soul-Relational-Depression-Disability/dp/1481310933/ref=mp_s_a_1_3?dchild=1&keywords=the+cerulean+soul+peter+bellini&qid=1620522249&sprefix=the+cerulean+&sr=8-3

The Cerulean Soul: A Relational Theology of Depression, 2021

Depression is difficult to define. It is commonly described as a chemical imbalance, a subjective... more Depression is difficult to define. It is commonly described as a chemical imbalance, a subjective experience of despondency, or even a semiotic construct. The various theories of depression―biochemical, psychological, cultural―often reflect one’s philosophical anthropology. How one defines the human person is telling in how one defines mental disorder. Philosophy and the sciences tend to offer reductive explanations of what it means to be human, and such approaches rarely consider that we may be spiritual beings and so fail to entertain a theological approach.

Peter J. Bellini invites us to reimagine the person in light of the image of God in Christ, the divine enfleshed in human weakness. The Cerulean Soul responds to real challenges in the sciences and philosophy and offers a relational theological anthropology shaped by a cruciform framework that assumes and affirms human contingency, limitation, and fallenness. With reference to Christ’s incarnation, Bellini reveals how depression is inexorably tied to our relationship with God as his created beings: original, fallen, and renewed. Despondency serves as a biosocial and spiritual marker for our human weakness, brokenness, and spiritual struggle for meaning and wholeness. Further, it is a call to grow, to be restored, and to be made holy in the image of God in Christ. What emerges is a therapeia of the imago for depression that fills the gaps in our present attempts to determine the malady’s etiology and treatment.

Taking the missio Dei of union with the risen Christ as its goal, The Cerulean Soul opens up the perennial problem of human despondency to an eschatological trajectory of hope and peace, redemption and transformation, given freely in Christ through the healing and sanctifying work of the Holy Spirit. Christoformity, informed by the subversive kingdom of God, gives new form to all persons, "abled" and "disabled."

UNLEASHED: The C1-13 Integrative Deliverance Needs Assessment (Qualitative and Quantitative Probability Indicator)

UNLEASHED: The C1-13 Integrative Deliverance Needs Assessment (A Quantitative and Qualitative Probability Indicator)

UNLEASHED: The C1-13 Integrative Deliverance Needs Assessment (A Quantitative and Qualitative Probability Indicator), 2018

UNLEASHED is a groundbreaking work on deliverance that contains the C1-13 Integrative Deliverance... more UNLEASHED is a groundbreaking work on deliverance that contains the C1-13 Integrative Deliverance Needs Assessment, an instrument used to indicate the probable need for deliverance. The ministry of casting out demons is either entirely dismissed on one hand or misused and abused on the other. A strict ratio-empirical, closed -system, natural worldview utterly rejects the notion of a spirit world with spirit beings. To the other extreme, some inept and careless deliverance ministries reject the validity of the health professions and identify every problem in the life of the believer as demonic. The theology of these ministries also fails to account for the power of the cross and its daily application in the life of the believer as the normative way in which God delivers from sin and evil. All challenges in the life of the believer do not necessitate a deliverance session. UNLEASHED is a book that offers a balanced perspective on these matters including an instrument that can be used to assist in discerning the probable need for deliverance. The C1-13 is a qualitative and quantitative probability indicator for deliverance. The C1-13 instrument was developed to assist persons in discerning the probable need for deliverance in any given case. This assessment employs an extensive inventory to identify sinful practices and accompanied symptomatology to ascertain the probability of demonic involvement. The C1-13 then assigns values to four variables related to each sinful practice that are evaluated to determine an overall BQ – Bondage Quotient. The BQ is a score that is evaluated to determine if there is a need for deliverance. The C1-13 is revolutionary in that it transcends the usual inventories by applying variables that are key factors to differentiating degrees of demonization or demonic influence. The instrument is also distinct due to its integrative approach that cross-references the work of other professional fields to arrive at a comprehensive picture of the problem and a more extensive and effective treatment.

A NOBLE MIND - MENTAL HEALTH AND THE CHURCH.docx

Chapter - The Church and Mental Health

Participation: Epistemology and Mission Theology

A retrieval and reworking of the metousia/participation tradition of metaphysics in an attempt to... more A retrieval and reworking of the metousia/participation tradition of metaphysics in an attempt to construct an epistemology compatible with Christian trinitarian theism. Critique of modern and postmodern epistemologies. Participation draws from St. Maximus the Confessor, Thomas Aquinas, John Wesley and versions of participation or analogia entis.

Truth Therapy: Renewing Your Mind With the Word of God

Christian discipleship utilizing intentional belief formation that incorporates scripture and cog... more

BOOK CHAPTER WESLEY PNEUMATOLOGY & BAPTISM

ARTICLE- WESLEY THE ALMOST CHARISMATIC (larger draft)

As we think about the heritage of Pietism, in specific Methodism, and its legacy found in the wor... more As we think about the heritage of Pietism, in specific Methodism, and its legacy found in the world today, we cannot help thinking about its connection to the Pentecostal-Charismatic movement and even the Global Renewalist movement in the two-thirds world. Much research has traced these movements historically back to early Methodism and John Wesley. A historical connection has been made between the two, but can we also make an ontological connection between charismatic Christianity and the Methodist founder, whose heart was strangely warmed? Simply put, was an inchoate Wesley a charismatic Christian? Did Wesley hold the charismata to be normative as do charismatic believers today? In an attempt to answer this question, a select exploration of the literary corpus of John Wesley will be explored to identify Wesley's theology and practice of the charismata. Special attention will be paid to Wesley's epistemology of theology and the unique way he applies it to affirm an ordinary-extraordinary distinction of the work of the Spirit. Contextually, Wesley addresses the apologetic, soteriological, and pastoral aspects of the issue amidst hostile rationalistic detractors, overly enthusiastic false prophets, and faithful participants of a Spirit-led awakening. The results are the development and consistent application of a holiness hermeneutic that although bifurcating gifts into ordinary and extraordinary, also tests, acknowledges, and permits the miraculous but solely on the grounds of its submission and service to the greater work of sanctification. Though Wesley is a non-charismatic in theory based on the criteria of normativity, in practice, Wesley and early Methodists often functioned similarly to modern charismatic demonstrating a profusion of signs and wonders that followed the proclamation of the gospel. Wesley's approach serves as a corrective on two counts. First, the abundance of manifestations of the Spirit in early Methodism is an indictment against today's Wesleyans of all stripes who either forbid or do not experience the miraculous power of the gospel in their lives and ministries. Two, Wesley's holiness hermeneutic is an indictment against charismatic Christians who place gifts over fruit and charisma over character to the detriment of this spiritual growth and the integrity of the ministry.

EPISTEMOLOGY of THEOLOGY 101

This article is about knowledge and the Christian life, specifically our knowledge of God. The br... more This article is about knowledge and the Christian life, specifically our knowledge of God. The branch in philosophy that deals with knowledge is called epistemology. Now, it is important to note that Christian scripture does not offer any one specific epistemology, or any formal epistemology, that a believer needs to endorse in order to be a Christian or receive salvation. However, some things are accepted as basic to our understanding of God. We know God because God reveals himself to us. It is by revelation that we know God. God who is invisible and mystery makes himself known by uncovering that which is hidden and reveals it to us. God longs for us to know him. In fact the knowledge of God is eternal life according to John 17:3 God reveals himself to us in many ways. The primary way in which we know God is when God, the Word, became human through the incarnation. We know God in Jesus Christ. The transcendence and mystery of God is revealed and translated to us in human form in Jesus Christ who is fully divine and fully human. Another way in which God reveals himself to us is through the Christian Scriptures. The Bible shows us who God is as well as God's plan of salvation for the world. We also learn about God through the doctrine of the church as found in its creeds, councils, doctrinal statements, catechisms, liturgy, iconography, and testimony of the apostles, prophets, saints, martyrs, ascetics, confessors, father, mothers and other means of grace in the church. We also see the revelation of God in a less detailed, non-salvific manner in the created world. Scripture, i.e. Romans 1:20 and Psalms 19, indicates that the invisible nature and power of God are clearly manifest to us in the visible creation. For example, we are able to see the handiwork and beauty of God in the rising sun, majestic mountains, or the ocean tide. We are also able to know God internally through our conscience, in which the moral law is inscribed on our hearts (Romans 2:15). We have a moral core in our conscience that is developed throughout our lives and is intended to identify what is right and wrong and good and evil according to God's truth in scripture. Believers who are indwelt by the Holy Spirit are further enabled to understand God in Christ through the illumination of the Spirit. The Holy Spirit performs many operations and functions in the believer's life, but two vital functions are to make God in Christ known to us, and to grant the believer assurance of their salvation. Through these primary sources we are able to uncover knowledge of God. Although the Bible does not give a detailed epistemology of how we know God, one means of apprehending the knowledge of God is consistent throughout scripture. We know God by faith. Faith is our primary instrument for knowing God. By faith we know that there is a God. We know that God created all things, and that God provides forgiveness of sins and eternal life in Christ. Romans 10:10 states, " With the heart you believe and are justified… " By faith we are inspired by the Spirit to trust and depend on God and believe the teaching of Scripture. Scripture informs us that the righteous live by faith. It is not the intent nor is there space in this article to unpack all that is meant by faith, but it is important here to establish that faith is our primary instrument for knowing and experiencing the life of God, and without faith we cannot please God. We have established the vital importance of faith as a means to know God. However, we need to address misconceptions that are often held about faith. Many would

ARTICLE- ORIGINS OF MISSIO DEI.docx

Traces modern origins of term and usage, missio Dei. Special attention given to Barth, Hartenstei... more

" The Church and an Integrative Approach to Mental Health "