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.

From Pneuma Review Fall 2013.

Introduction

Many people, who are familiar with the history and teachings of the Pentecostal and Charismatic Movements, have likely heard of the revival known as the New Order of the Latter Rain. Was this a legitimate revival? Was it an authentic move of the Holy Spirit? Perhaps what is most commonly known about the revival was told with a negative emphasis on its fringe doctrines, which include the doctrine of Manifest Sons and personal prophetic words of direction.

There was no new doctrine introduced in the New Order of the Latter Rain. However, the movement is most remembered for its doctrinal controversies. At the center was an interpersonal conflict that became camouflaged by a denominational dispute. Nearsighted presuppositions obstructed objectivity. The sin of pride caused further division in the body of Christ. Yet, the fruit that remains demonstrates that both sides of this issue have proven to be effective in the ministry of the Kingdom of God. The words of David du Plessis are apropos:

There is nothing that can ever take the place of the Holy Spirit in the church. Let us pray for a greater outpouring than ever, and remember when the floods come it will not keep to our well prepared channels but it will overflow and probably cause chaos in our regular programs.¹

General Historical Context
The term “latter rain” must first be defined because it is used in many contexts to refer to several distinct movements of the Holy Spirit. In this essay, it will be referred to as the New Order of the Latter Rain (NOLR) to distinguish it from other “latter rain” revivals. Specifically, NOLR will refer to the movement which began in 1948, in North Battleford, Saskatchewan, Canada, and which spread throughout the world in various attributes and nuances. Several articles and books provide a non-polemical background for this movement.² Many other articles and books are written from an apologetic perspective.³ The term “latter rain” became popular to the Pentecostal Movement.⁴ David W. Myland illustrated this premise, first through the writing of hymns, then through the association of the natural rainfall in Palestine by pointing out the spiritual analogy of it.⁵