“Women can be ordained and preach, but they are not permitted to teach theology.” These were the instructions I heard in a Pastoral Epistles class during my junior year at an Assemblies of God Bible college. I walked away from it confused and frustrated because I sensed a call to teach. As a female, I had heard that I was empowered by the Holy Spirit to minister. However, in that moment, I simultaneously heard both a message of empowerment and disempowerment. It is this paradox Joseph Dutko addresses in The Pentecostal Gender Paradox: Eschatology and the Search for Equality. In this well-researched, thoroughly Pentecostal publication, Dutko beckons Pentecostals to a live out today an equality as imagined in the eschaton—the time when God will be all in all (1 Cor 15:28).

As both a pastor and an academically-trained theologian, Dutko intersects Pentecostal history, eschatology, pneumatology, and biblical texts to form a solid foundation for a praxis of equality. By outward appearances, Dutko’s proposal may seem to some to be strictly theoretical, but it is not. It is a praxis, which, to quote theologian Ray Anderson, is “truth in action.” It is a living out today a biblical theological egalitarianism of the future. While Dutko’s Gender Paradox is academic, church leaders will appreciate how he offers specific ways (praxes) for churches to play with an expression of an eschatological egalitarianism. That is, he puts forth how we as Pentecostals may creatively live out a biblical equality between men and women that is based on our future in the new heaven and the new earth.

Dutko explores the historical pentecostal movement to demonstrate that early Pentecostals (those from 1901-1920s) drew from eschatology to authorize women in ministry. Dutko analyzes women’s stories to see how women and men defended women’s recently discovered liberties. More specifically, he explores how an eschatological approach assisted in formulating early Pentecostals’ rationale concerning gender equality. At the beginning of the Pentecostal movement, early Pentecostal periodicals indicate that men upheld the new liberation of women in ministry, overriding previously held restrictions by drawing from eschatology. Dutko then underscores the stories of Maria Woodworth-Etter, Zelma Argue, and Aimee Semple McPherson in order to determine how they biblically justified their freedom in ministry. He perceives that these women mainly lived out their newfound freedom, but when they were called upon to defend it, they drew from eschatology.

Contrary to the restorative approach’s method of biblical interpretation, whose aim is to return to the New Testament church, Dutko draws from an eschatological lens when interpreting three essential biblical texts. By doing so, he seeks to create a unifying, egalitarian account of Scripture that mirrors early pentecostalism and contemporary Pentecostal scholarship. Dutko uses the following texts to serve as a guide for scriptural interpretation in relation to egalitarianism: Genesis 1—3, Galatians 3:28, and Acts 2:17-18, which are respectively entitled creation, the ministry of Jesus, and Pentecost. For Dutko, these are principal, egalitarian, interconnected, biblical texts that communicate the central narrative of Scripture: “creation, fall, redemption, and restoration” (132). Dutko contends that these texts have priority as they provide a model when confronted with other more culturally bound texts, such as 1 Corinthians 14:34-35 and 1 Timothy 2:11-15, which restrict women. His granting privilege to certain biblical texts over others is not unusual since what is clear in Scripture is frequently used to interpret ambiguous texts. That is to say, not every passage of Scripture is regarded equally in Christianity. Pentecostals normally treat Luke-Acts as more important, turning it into a hermeneutical guide when discussing Pentecostal issues and theology. With this in mind, some texts are declared more significant in relation to egalitarianism because they offer an obvious direction eschatologically—one of equality. For Dutko, these texts beckon Pentecostals to picture how they may take part “in eschatological realities” (142).

Participating in eschatological realities leads to a Pentecostal praxis of egalitarianism, liberating women to minister according to God’s call. Dutko puts forth a pre-enactment praxis model rather than a re-enactment one. The latter centers on copying the events of the past while also assuring that a repeat of said events will be genuine. The former, too, is orientated by the past, but it envisions the future and explores ways to live that out in the present. As such, the pre-enactment praxis model is connected to previous, current, and upcoming events. Dutko writes, “Pre-enactment is an exploratory rather than an explanatory model” (180). An example, offered by Dutko, is Sabbath-keeping. A pre-enactment praxis of Sabbath-keeping contains an open inquiry of conceptualizing and testing how to live out an eschatological rest today (exploratory). Re-enactment of Sabbath-keeping is less open and more rigid as it centers on living out a Jewish ritual of the past (explanatory).

Dutko’s Pentecostal eschatological-egalitarian praxis is different from applying a biblical text, which is a linear approach. According to Dutko, an eschatological-egalitarian praxis is a process that is dialectical (back-forth dialogue of opposing/supporting ideas), experiential, and experimental while being firmly grounded in the authority of Scripture. As a Pentecostal community imagines and participates today in the realities of the eschatological biblical texts, it is both experimenting and experiencing the future hope of the texts. As such, the biblical texts become more alive and real as the community perceives more fully the meaning of the text. In this way, the praxis (truth in action) is a continual exploration as the biblical interpretation of an eschatological text is tested and experienced. The more the community experiments with living out an eschatological-equalitarian biblical text, the more they understand the meaning of the text, which leads to increasingly living it out and understanding more, etc. Pre-enactment praxis is a transformative spiral of experimenting, experiencing, and understanding the realities of the eschatological-egalitarian biblical text.

While The Pentecostal Gender Paradox mainly centers on the USA and Canada, the question remains whether or not Dutko’s proposal transfers to other races, ethnicities, and cultures, a question Dutko also asks. If it does, what characteristics or elements does it embrace that are similar or different to a Western expression? One possible varying factor is the independent revivals around the world that were separate from the Azusa Street revival, such as in India and Korea. In this light, one must inquire if the experiences of early Pentecostals in Asia were similar or different from those in the Azusa Street revival while considering the possible ways to live out eschatological realities in non-Western contexts.

Dutko’s approach is thoroughly Pentecostal in that it mirrors early Pentecostalism; provides strong biblical support; involves reflections on a theology of the Holy Spirit; and stresses a praxis that participates right now with the Holy Spirit in Christ’s ministry in the world. As I reflect today on that undergraduate lecture in Pastoral Epistles, I am greatly encouraged and hopeful by Dutko’s liberating Pentecostal theological praxis of egalitarianism. It departs from a concentration on self-agency by orienting Pentecostals to participate in the movement of the Spirit toward the renewal of all creation. Thus, may it be said of Pentecostals that our beliefs about the eschaton direct our lives today, particularly in relation to egalitarianism.

Reviewed by Pam Engelbert

Publisher’s page: https://www.bloomsbury.com/us/pentecostal-gender-paradox-9780567713650/

Preview this book: https://books.google.com/books?id=y8DREAAAQBAJ

PneumaReview.com: Your first book Speaking in Tongues: A Multidisciplinary Defense addresses a subject that is very controversial in some sectors of the church today. Why is speaking in tongues so controversial since it is mentioned in the Bible?

Timothy Laurito: Speaking in tongues can be a contentious subject for some within the church, especially for those who hold to a cessationist perspective (spiritual manifestations have ceased). While the cessationist position is losing the debate on the grounds of the biblical evidence, it is still hotly debated.

Additionally, speaking in tongues can be controversial, even among those who believe in its practice. The debate here centers on how speaking in tongues should operate within the church. Therefore, it is evident that the subject is controversial on multiple fronts.

PneumaReview.com: In your experience what is the most common objection to the contemporary practice of speaking in tongues?

Timothy Laurito: The most common cessationist objection to speaking in tongues (along with all spiritual manifestations) is that they are no longer needed within the modern church because we now have the Bible. The cessationists argue that spiritual manifestations were necessary in the 1st-century church because they did not have the New Testament. They suggest that spiritual manifestation became unnecessary once the New Testament was completed and the apostles had passed.

While there is historical evidence to show that the charismatic gifts did wane during the Patristic period, they certainly did not completely stop. The Patristic period can be seen to be a time when spiritual manifestations are active and varied. Additionally, the Christian’s ultimate guide for faith and practice should be scripture, and there is no biblical evidence to support the cessation of spiritual manifestations within the church age.

PneumaReview.com: Generally, how would you describe Pentecostal/charismatic believers’ preparedness to biblically defend the practice of speaking in tongues?

Timothy Laurito: My observation is that the average Pentecostal/charismatic Christian has not been properly equipped to defend the practice of speaking in tongues. While many Pentecostals can articulate the significance of their personal encounter with tongue speech, they feel inadequate to defend their experience biblically.

My doctoral research found that 16.7 percent of the several hundred Pentecostals interviewed strongly agreed that they understood the proper function of speaking in tongues within the church. Additionally, only 52.8 percent of Pentecostals interviewed felt confident in explaining the act of speaking in tongues to non-Pentecostals.

PneumaReview.com: What can pastors and church leaders do to help prepare Pentecostal/charismatics to better defend their doctrine?

PneumaReview.com: Do you think that classical Pentecostal churches gives less attention to Spirit Baptism today than they did in the past?

Timothy Laurito: Both from my personal experience and my study of Pentecostal history, I believe that it is evident that the modern Pentecostal church has put less emphasis on Spirit Baptism. This is not merely subjective observations, but a growing number of studies point to an alarming trend within the Assemblies of God (USA): our Pentecostal practice of speaking in tongues is in decline. Statistics reported by the Assemblies of God (USA) reveal that the major worship service attendance grew by 9.1% from 2009 to 2019. However, during this same period, the number of Spirit-baptisms reported was basically flat (1.0% growth). Additionally, the Acts 2 Journey research found that between 2016–2019, most of our conversions took place in our larger churches (200+). However, these same churches experienced a 13% decline in Spirit baptisms during this period.

While faced with the reality that the number of Spirit baptisms in the Assemblies of God USA is trending downward, this should not make us wish for “the good ole days” or cause us to settle for a new normal. Instead, it should drive us to action. It should motivate us to engage this issue with Spirit-inspired confidence and inspire us to see this generation experience Spirit baptism as evidenced by speaking in other tongues.

PneumaReview.com: In your second book Pentecostal Perspectives: A Guide for Faith and Practice you cover several different subjects including: a biblical worldview, Scripture, salvation, discipleship, missions, and prayer. How did you decide which subjects to include in the book?

Timothy Laurito: The book aims to introduce essential theological themes and then show what a Pentecostal perspective adds to the subject. With this in mind, I chose topics that are foundational for every Christian.

Additionally, I laid the book out with the intent that each chapter would build upon the previous subject. The book is designed so that the sequence of the chapters helps the reader see how a Pentecostal perspective integrates with the whole Christian faith and practice.

PneumaReview.com: Who is your intended audience for Pentecostal Perspectives?

Timothy Laurito: By presenting a Pentecostal perspective, I am not claiming to represent all perspectives within Pentecostalism. Since there are nearly 650 million Pentecostal adherents worldwide, it would be unwise to assume the content of the book describes all Pentecostals and their perspectives on matters. Like any group of this size, one should expect great diversity within Pentecostal thought.

Instead, the objective is to provide the reader with a clearer understanding of the unique perspectives Pentecostalism contributes to the Christian life. For the Pentecostal, my desire is for you to discover new depths to your experience in the Spirit.

The book also aims to bridge the divide between Pentecostal academia and the Pentecostal pew. My observation has been that the academy and the average churchgoer tend to operate in separate silos with little effort made to connect them. The book offers scholarly footnotes and additional recommended reading at the end of each chapter. However, the tone of the book is conversational and approachable.

PneumaReview.com: What would you say is the greatest need in classical Pentecostal churches right now?

PneumaReview.com: What are their greatest strengths?

Timothy Laurito: The greatest strength of the Pentecostal church has always been its radical openness to the Spirit. This one characteristic has accounted for the unprecedented growth of the Pentecostal movement. As we move forward in the 21st century, I pray that this strength will continue to be the catalyst for an outpouring of the Spirit in our day.

PneumaReview.com: How might Pentecostal Perspectives be helpful to a non-Pentecostal who reads it?

PneumaReview.com: In both of your books it is clear that you want your readers to be people who are biblically knowledgeable. What types of instruction or study can help believers increase their understanding of Scripture?

Timothy Laurito: I firmly believe that for Christians, there’s no replacement for understanding and applying the teachings of the Scripture in daily life. A key idea in Pentecostalism is that theology should be more than just theoretical concepts. It should, through the Holy Spirit, become a part of a Christian’s everyday life. For those seeking a deeper connection with their faith, I recommend viewing theology not just as a set of theories, but as a practical guide. This guide not only shapes your understanding of God but also influences your daily practice of faith.

Therefore, I would suggest that the Pentecostal study theology not only with the intent of knowing about God, but with the desire to become the type of person that scripture is calling me to be.

PR

Further Reading

Timothy Laurito, “Speaking in Tongues: Why and how we should seek God for a fresh outpouring of the Holy Spirit” Influence (June 1, 2022)

Publisher’s page: Timothy Laurito, Speaking in Tongues: A Multidisciplinary Defense

Publisher’s page: Timothy Laurito, Pentecostal Perspectives: A Guide for Faith and Practice

Philip Yancey, “The Rise and Fall and Rise of Jimmy Carter” Patheos (March 24, 2023).

John W. Kennedy, “Pentecostal Research 2.0” AGNews (March 29, 2023).

Shaunti Feldhahn, “God is on the Move at Harvard – and in our World” Shaunti.com (April 6, 2023).

John Lathrop writes: “At the link you can read an article written by Christian author, Shaunti Feldhahn. It deals with Harvard, from which she and her husband, Jeff, graduated. More specifically, she writes about a recent conference that was held at Harvard.”

Elijah Kim of Pathos Foundation speaks about the Quiet Revival DrDanny.Podbean (April 11, 2023).

John Lathrop writes: “At the link you can hear a recent interview with Dr. Elijah Kim (it is about 57 minutes long). He speaks about his own spiritual journey, Boston United Worship, working with churches of different ethnicities, and the ‘quiet revival’ that is taking place in Boston.”

Roger E. Olson, “‘Faith Healing’: What Is It?” Patheos (April 27, 2023).

Historian of religion, Roger Olson, argues that the terms “faith healer” and “faith healing,” though popular with journalists, critics, and now even some historians, are unknown terms to the people and movement (Pentecostals and charismatics) that they are supposed to represent. He says none of the so-called faith healers believed it was faith that healed. Rather, they all believed it was God that healed. Olson concludes, “I do believe in and have experienced healing through prayer within the church as commanded by James 5:13-15 and believe Christians ought to follow that pattern in prayer for the sick.”

Image: Joel Holland

Stephen Strang, “The Spirit of Pentecost in an Upside-Down World: Here’s how you can experience the power of Acts 2 to turn your life right-side up for Jesus” Charisma (May-June 2023).

Charisma’s founding editor teaches a practical introduction to the contemporary ministry of the Holy Spirit that every follower of Jesus can experience.

Kate Shellnutt, “Died: Pat Robertson, Broadcast Pioneer Who Brought Christian TV to the Mainstream: With CBN, ‘The 700 Club,’ Regent, the Christian Coalition, and a run for president, he changed evangelicals’ place in public life” Christianity Today (June 8, 2023).

PR

When: Tuesday, February 6^th at 11:00am.

Where: Baylor University’s Paul Powell Chapel.

Did you miss the lecture? It will be made available at the Willson-Addis Media Library.