The Quest for a Pentecostal Theology, by Keith Warrington

De Matviuk deduces Latin American Pentecostalism to be characterized by ‘a religious experience with the divine’²⁶ while Urrabazo concludes, ‘For Latinos, God is not so much a concept, as an experience’.²⁷ Christenson describes Pentecostalism as ‘Christianity standing on tiptoe, expecting something to happen’.²⁸ When du Plessis was asked to identify the difference between him and the other Christian ecumenical leaders, he responded, ‘You have the truth on ice, and I have it on fire’.²⁹ McClung defines Pentecostals as understanding God to be the ‘One who is there-now’.³⁰ Pentecostals are less defined by their doctrines and more by their perception that God lives with them in the here and now. They believe that their experience of God is based on the NT kerygma but without the experience, they would argue that the kerygma is lifeless. This provides for a pneumatology that is experientially as well as biblically based, centred in encounter, as well as, and even more than, power. Thus, Lederle concludes, ‘there is something unique about the Pentecostal emphasis on experiencing God in the charismatic manifestations of his power’.³¹

It is no surprise to discover that there is sometimes fluidity in Pentecostal praxis and thought as they seek to locate a biblical framework that is sufficiently flexible for their spirituality, a spirituality that is, by definition, dynamic since it is pneumatic. Anderson writes, ‘Pentecostals are not unnerved by the search for a theological explanation for a divine act that has been experienced but not understood’.³² Pragmatism, sometimes used to describe an immature or unstable faith, may be, occasionally, an appropriate response to that which has no precedent or a limited historical context. Indeed, Pentecostals are prepared to accept the dangers of pragmatism rather than miss the opportunity of observing and experiencing a new work of the Spirit.³³ Wacker identifies this feature in the earliest years of Pentecostalism also, noting their remarkable capacity to

work within the social and cultural expectations of the age. Again and again we see them holding their proverbial finger to the wind, calculating where they were, where they wanted to go and, above all, how to get there … the ability to figure the odds and react appropriately made them pragmatists to the bone.³⁴

Williams concludes, ‘Pentecostals are basically people who have had a certain experience; so they find little use for theology or doctrine that does not recognise and, even more, participate in it’.³⁵ Although overstating his case, he does identify this central issue that for Pentecostals, defining an encounter with God as less important than encountering God in the first place. The absence of a definition does not necessarily invalidate the experience. Clark writes, ‘Pentecostal theology demands more than belief in an experience—it demands the experience of the experience itself’.³⁶ For Pentecostals, to know God is to experience him, Bond writing, ‘Theology follows experience. First comes the act of God, then follows the attempt to understand it’.³⁷

To try to ally all aspects of spirituality with a rigid biblical framework may be unnecessary and assumes that the Spirit’s activity is circumscribed by the Bible. Care must be maintained in retaining the belief that the Spirit is dynamic, sometimes radically so. It is thus vital to emphasize the role of the community of believers, who function as the temple of the Spirit (1 Cor. 6.19) and as a mouthpiece for his prophetic voice; they can help to ensure good practice and godly belief and to protect from the inappropriate elevation of individuals and experiences. Nevertheless, the benefits to be gained from affording the dynamic Spirit the opportunity to be creatively engaged in the Church and its mission must not be overlooked. Rather than the relationship between doctrine and experience be viewed as a tension³⁸ or even a difficulty,³⁹ it is more appropriate to recognize it as an opportunity to discover the creative mind of the Spirit who may wish to manifest himself in ways that are reflected in the Bible but who may also wish to radiate his presence in innovative and fresh ways. Believers are thus provided with the opportunity to observe their remarkable God working remarkably. Similarly, Hollenweger deduces that Pentecostalism is best expressed as providing an opportunity for believers to engage in ‘an adventure in fellowship with the Holy Spirit and each other’.⁴⁰ If the Spirit is exalted to his true role as God and, as such, is granted the freedom to be creative and flexible in leading believers, they may be surprised as to where they may go, though it will not be in the absence of his dignity, authenticity and glory.

Tags: encounter, featured, Keith Warrington, pentecostal, quest, theology

Category: In Depth, Pneuma Review, Winter 2013