Introduction

Defining an ultimate Pentecostal hermeneutic is not an easy thing. This is because Pentecostalism by itself is a diverse phenomenon consisting of different types of groups. There is no homogeneity in Pentecostal grouping because different Pentecostal factions are established within different traditions,[1] even though the underlying theological formation is the same. This diversity in traditions brings with it varied theological approaches and thinking when establishing Pentecostal hermeneutics. But as Kenneth Archer observes “it is this diversity along with Pentecostalism’s ability to adapt without losing its essential beliefs and practices that has aided its growth.”[2]Pentecostal movements in different parts of the world have different factors behind their origins, but most of them have similar social-political and religious grounding. The early American Pentecostal movements, as Archer observes, have their basis on the post civil war era, which comprised of industrialization, urbanization and mass migrations. As the American society sought to discover a new identity, most spiritual movements, and especially Protestants, saw the possibility of moral reform through spiritual revival built on private action and personal responsibility.[3] It was out of these revivalist movements and social chaos that characterized post civil war America that American Pentecostalism was born. Similarly, as Ogbu Kalu argues, African Pentecostalism was born out of the African postcolonial identity crisis.[4] As Africans sought their true identity and responded to the white missionary ecclesiological structures and hermeneutics, a new approach to worship that was pneumatic in nature was born. It should however be observed, even in light of Kalu’s assertion that African Pentecostalism is not an extension of American Pentecostalism,[5] African Pentecostalism has been and continues to be highly influenced by American Pentecostalism. In both cases, Pentecostalism emerged as movements protesting the increasing evils in their immediate societies and the presumed “coldness” of the then mainline churches.[6]

Image: Sam Balye

Central to the Pentecostal belief and theology is the conversion experience and the infilling of the Holy Spirit. Pentecostals see holy living as an essential duty of the Christian. This holy life can only be obtained through the individual’s submission to the authority of Jesus Christ. Conversion is a personal choice and calls the individual Christian to personal responsibility. Every believer needs to maintain a life of holiness. This holiness cannot be attained through mere abstinence to sin, but through the guidance of the Holy Spirit hence the need for the baptism of the Holy Spirit, an experience that assures the indwelling of the Spirit of God in the believer. The Spirit gives the believer power over sin and enables them to proclaim the Gospel with power, testifying the saving grace of God through Jesus Christ. Speaking in other tongues is the main evidence of one’s baptism in the Spirit. These similarities in origin and doctrine become the common denominator in which Pentecostal hermeneutics can be discussed. This paper attempts to explore the general hermeneutical approach, methodology and theological direction that the whole of Pentecostalism embraces.

Pentecostal Theology and Interpretation

Hermeneutics has been defined as both the science and the art of interpretation.[7] “As a science, it enunciates principles, investigates the laws of thought and language, and classifies its facts and results. As an art, it teaches what application these principles should have, and establishes their soundness by showing their practical value in elucidation of the more difficult scriptures.”[8] Hermeneutics involves drawing meaning from the immediate context of the literature and at the same time it “is the search for the meaning of the text here and now.”[9] Thus we can clearly observe that biblical interpretation has two main dimensions. The first one seeks to find out the original meaning of the text; the one that the author intended for the first readers. The second one looks at the meaning that the readers of the Bible might attach to it. This second dimension shows that the environment and the experiences of the interpreter largely influence the meaning he/she attaches to Scriptures.

Everyday Theology deals with the daily encounters that influence people’s thoughts, those multitudes of encounters that no theologian can afford to ignore. The book considers popular cultural texts and trends that occupy the minds of Christians, aiming to create a methodology of interpreting them theologically. The authors contend that theology cannot be done in a vacuum; culture provides the platform for theologizing.

Vanhoozer and his counterparts see culture as an arena of interpretation where context must be understood. Culture is an objectification of the human spirit, ideas and essences made real. A major question dealt with is whether culture is profitable or detrimental to someone’s spiritual well being. If you find an aspect of your culture to be corrupted, should you run from it or try to cleanse it?

The book’s approach to interpretation is the text-context methodology where the context of the author, the context of the text, and the context of the reader are highly considered.

Everyday Theology is organized into four parts with contributions from various scholars. “Part 1: Introduction: Towards a Theory of Cultural Interpretation,” lays the foundation for the rest of the book. In this part Vanhoozer endeavors to answer the question; “why do a cultural interpretation?” He defines cultural hermeneutics, defends the rationale for doing cultural hermeneutics and then proposes a methodological approach towards cultural exegesis. “Part 2: Reading Cultural Texts” offers real life examples on how to read cultural texts and trends. In this section different cultural trends are explored. For example, Darren Sarisky offers a theological account of Eminem and David G. Thompson deals with the Universal Declaration of Human Rights. “Part 3: Interpreting Cultural Trends” explores some major cultural trends within the society, while “Part 4: Concluding Untheoretical Postscript” concludes the book by offering a concrete example on how to apply knowledge gained in cultural exegesis to the contemporary life.

Everyday theology is not a theological discipline but rather the theological practice of every believer. Christians should read the Bible as well as their cultural “texts” and trends so that they can understand how their culture is influencing their own faith and those around them. What are theological takeaways from Rap culture? How should your theology affect your interactions concerning Human Rights in the Blogosphere? Can theologians afford to ignore such questions?

I appreciate how the book engages issues of both local American and international concern. This makes more room to ask how to do theology that connects with everyone. How should we challenge trends that are undermining Christian belief and values? By becoming more culturally literate, the Church will be able to advance her mission in the world effectively.

Reviewed by Michael Muoki Wambua

Read excerpts from Everyday Theology: http://assets.bakerpublishinggroup.com/processed/book-resources/files/Excerpt_Vanhoozer_EverydayTheo.pdf?1362590645

Maria Cimperman, When God’s People Have HIV/AIDS: An Approach to Ethics (Maryknoll, New York: Orbis Books, 2005), 159 pages, ISBN 9781570756238.

How should Christians affected by HIV/AIDS be understood? Maria Cimperman, an Ursuline sister, challenges the church to view those affected or threatened by the pandemic as God’s children in need of help—just as Christ would see them. She advises the Christian community to embrace them, love them, and work tirelessly to eliminate the source of their suffering.

The book, the content of which was Cimperman’s doctorial dissertation, presents touchable realities on HIV/AIDS within the human community. It offers more of practical experiences and encounters on the topic rather than theoretical formulation. In her introduction, she explains the experiences that pushed her to research on HIV/AIDS as a theologian. She says it was born out of the necessity to address the issue after she interacted with people affected by the pandemic.

A discussion of the meaning of human existence as understood in the context of Christian revelation is offered. Cimperman develops a theological anthropology that engages human identity on the basis of relationship with God, others, and self. For her, suffering is so central that any decision on HIV/AIDS must be based on the reality of experience. Cimperman sees suffering as something that creates in us Christ’s love, hope and liberty. Christ’s love calls us to a response that involves sacrifice.

We are to be active agents of hope in the world of HIV/AIDS through relationships. She argues that for our response to be effective virtues must play a leading role. Hope, fidelity, justice, and prudence are discussed as part of the virtues that the Christian community cannot leave behind while responding to HIV/AIDS. Spirituality and morality must be integrated in Christian discipleship in order to offer an adequate response to the pandemic.

I find the presentation of real cases of people responding to HIV/AIDS in the last chapter quite helpful. Noerine Keleba’s story moves me a great deal. The suffering she encountered due to the loss of her husband through HIV/AIDS stirred her to begin The AIDS Support Organization (TASO). Her words arouse a needed sense of concern that is worth noting. She says they met to “cry and pray together,” and focused on the practical issues that affected their lives.