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The Globalization of Pentecostalism: A Review Article, by Paul Elbert

[41] William Dembski, Intelligent Design: the Bridge Between Science and Theology (Downers Grove, IL: Inter-Varsity Press, 1999), pp. 44-48.

[42] Cf. Menzies and Menzies, “Hermeneutics: Jumping Off the Postmodern Bandwagon, Call, pp. 63-68.

[43] For a critique of this movement from the point of view of a science historian, cf. Ronald L. Numbers, The Creationists: The Evolution of Scientific Creationism (Berkeley, CA; University of California Press, 1993).

[44] Andreas Köstenberger, Thomas R. Schreiner, and H. Scott Baldwin (eds.), Women in the Church: A Fresh Analysis of 1 Timothy 2:9-15  (Grand Rapids: Baker, 1995).

[45] For an engagement of issues raised by Köstenberger et al, cf. Kevin Giles, “Women in the Church: A Rejoinder to Andreas Köstenberger,” Evangelical Quarterly 73 (2001), pp. 225-45.

[46] In a complementary vein are the descriptive and informative, not necessarily critical historiographic, treatments of Western women in ministry  (consistent with Powers’ above empowerment oriented characterization) by Susan C. Hyatt, “Spirit Filled Women,” in Synan (ed.), Century, pp. 231-63; Burgess and van der Maas (eds.), New International Dictionary, passim.  Given the tenor of this review article it seems highly apropos to mention non-Western examples, cf. Cornelius van der Laan, “Beyond the Clouds: Elize Scharten (1876-1965), Pentecostal Missionary to China,” in Ma and Menzies (eds.), Pentecostalism in Context, pp. 337-60; and “Elva Vanderbout,” in Ma, When the Spirit, pp. 74-86.

[47] John Christopher Thomas, “Women, Pentecostals and the Bible: An Experiment in Pentecostal Hermeneutics,” Journal of Pentecostal Theology 5 (1994), pp. 41-56 (55).

[48] Thomas, “Women,” p. 56 (parenthesis his).

[49] Information on Alice Luce is available at the Flower Pentecostal Heritage Center, www.AGHeritage.org.

[50] Thomas, “Women,” p. 56 (parenthesis mine).

[51] Harvey Cox, Fire From Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (Reading, MA: Addison Wesley, 1995).

[52] Lewis, “Towards a Pentecostal Epistemology,” p. 120.

[53] Cf. Nelson, “The Black Face,” in Elbert (ed.), Faces of Renewal, p. 174ff; Robert Owens, “The Azusa Street Revival: The Pentecostal Movement Begins in America,” in Synan (ed.), Century, pp. 39-68.

[54] Sherry Sherrod DuPree, “In the Sanctified Holiness Pentecostal Charismatic Movement,” Pneuma: Journal of the Society for Pentecostal Studies 23/1 (2001), pp. 97-114 (113).

[55] Allan H. Anderson, “Global Pentecostalism in the New Millennium,” in Allan H. Anderson and Walter J. Hollenweger (eds.), Pentecostals After a Century: Global Perspectives on a Movement in Transition (JPTSup 15; Sheffield: Sheffield Academic Press, 1999), pp. 209-23 (218), with quotes taken from W. A. Saayman, “Some Reflections on the Development of the Pentecostal Mission Model in South Africa,” Missionalia 21 (1993), pp. 40-56 (51).

Originally printed in Trinity Journal 23:1 (Spring 2002). Used by permission of the author.

 

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About the Author: Paul Elbert, physicist-theologian and New Testament scholar, teaches theology and science at the Pentecostal Theological Seminary. He is co-chair of the Formation of Luke-Acts section in the Society of Biblical Literature and is a research advisor to the Dominican Biblical Institute, Limerick, Ireland. His writings have appeared, for example, in Zeitschrift für die neutestamentliche Wissenschaft and in Catholic Biblical Quarterly. He served as editor of two anniversary volumes for Old Testament scholars, Essays on Apostolic Themes (1985) and Faces of Renewal (1988).

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