The Pneuma Review » twentyfirst https://pneumareview.com Journal of Ministry Resources and Theology for Pentecostal and Charismatic Ministries & Leaders Mon, 13 Apr 2026 22:00:15 +0000 en-US hourly 1 https://wordpress.org/?v=4.0.38 Harlyn Purdy: A Distinct Twenty-First Century Pentecostal Hermeneutic https://pneumareview.com/harlyn-purdy-a-distinct-twenty-first-century-pentecostal-hermeneutic/ https://pneumareview.com/harlyn-purdy-a-distinct-twenty-first-century-pentecostal-hermeneutic/#comments Thu, 08 Sep 2016 20:39:57 +0000 http://pneumareview.com/?p=12038 Harlyn Graydon Purdy, A Distinct Twenty-First Century Pentecostal Hermeneutic (Eugene, OR: Wipf & Stock, 2015).

In this monograph, Harlyn Graydon Purdy, President of Pentecostal Bible College in Malawi, sets forth to contribute to the ongoing discussions about Pentecostal hermeneutics. The author expresses concerns regarding trends in Pentecostalism, such as allegorization – or what he calls “unrestrained imagination” – that are mistaken for revelation from the Holy Spirit. Purdy acknowledges that such trends are common in the Majority World, including his African context. Therefore he argues that a hermeneutical structure is necessary to avoid heretical interpretations and abuses.

In chapter one, Purdy introduces his thesis and provides a literature review concerning Pentecostal hermeneutic over the last thirty years. According to Purdy, the variety of options demonstrates that the issue of hermeneutics has not been settled among Pentecostals, so developing a distinct Pentecostal hermeneutic is necessary. He writes, “Failing to do so will allow the current chaotic state to worsen and even possibly silence the Pentecostal voice completely” (18). Purdy sees a potential danger that Pentecostals will either default to an Evangelical hermeneutic or be so divided that their unique perspectives for the larger church will be lost.

In the following chapter, the author takes a historical look at Pentecostalism including its origins, Holiness influences, Revivalist impacts, and modern contributions upon it. He gives a very brief glance (about two pages) to Pentecostalism within the African context. Purdy argues that early Pentecostals used the Bible Reading method along with a Lukan lens in order to interpret scripture. He concludes that while Pentecostalism has evolved since its beginnings, many of these early influences continue to impact Pentecostal hermeneutics.

In chapter three, Purdy examines scripture to better understand the hermeneutic employed by the early Church. By studying the second and fifteenth chapters of Acts, he extrapolates that early Christians did not draw meaning from the text exclusively. Rather, meaning was developed through the interplay of scripture, the Spirit, the community, and trained leaders. The author also examines how several New Testament passages used Old Testament passages, and he deduces that “the biblical text is not static but is somewhat fluid” (73). For him, this provides precedence for a similar approach for contemporary Pentecostals.

Purdy principally extends the conversation by proposing the role of leadership within the hermeneutical process.

In the subsequent chapter, Purdy argues that even though the historical-grammatical interpretation of scripture has been adopted from Evangelicals, Pentecostals should not abandon it entirely. He reasons that this hermeneutical approach can temper creative readings of scripture and prevent some from entering into heretical realms. However, Purdy is opposed to solely using such an approach. He upholds that it should be used in conjunction with literary critical methods including narrative, canonical, and rhetorical criticism.

In chapter five, the author expands upon his proposal to apply various types of interpretive methods. He states, “A legitimate, distinct Pentecostal hermeneutic must also engage methodology that recognizes the interpreter’s involvement in the creation of meaning” (92). Purdy maintains that using a variety of approaches can both create meaning for the contemporary context while also safeguarding against extreme interpretations that are not aligned with the spirit of the text.

]]> https://pneumareview.com/harlyn-purdy-a-distinct-twenty-first-century-pentecostal-hermeneutic/feed/ 0 Leading a Church in the Twenty-first Century: An International Perspective https://pneumareview.com/leading-a-church-in-the-twenty-first-century-an-international-perspective/ https://pneumareview.com/leading-a-church-in-the-twenty-first-century-an-international-perspective/#comments Wed, 14 Sep 2011 22:09:03 +0000 http://pneumareview.com/?p=3863

How Shall We Lead the Church?

In this Pneuma Review conversation, preacher and international instructor Aldwin Ragoonath asks, what is hindering church growth in North America? How can we can lead towards growth in the church in the Twenty-first century?

 

Where I am Coming From

Aldwin Ragoonath

I was born into a nominal Hindu home that progressed to a nominal Christian in Trinidad and Tobago, West Indies. I became a committed Christian at age 15 and received some of my theological training in Trinidad where I pastored for a few years. Later, I pastored for more than 20 years in Canada. I earned a Doctor of Ministry in homiletics and a Doctor of Theology in Pentecostal preaching. My book, Preach the Word: a Pentecostal Approach (Canada: Agape Teaching Ministry, 2004) has been printed in several languages and is being used around the world.1 In the last thirteen years I have facilitated Pentecostal preaching seminars and courses in Pentecostal preaching all over the globe to more than 4,000 pastors, mainly in the 10/40 window—among the highest populations of non-Christians in the world.

Problems within the Western Church

David Mains, founder of the national Christian Canadian TV program 100 Huntley Street, did a survey of 100 cities in Canada trying to find out what are some of the problems hindering church growth. He discovered that the major problem in the church is apathy. People don’t care about the church and its ministry.2 This can also be said of America.

Selfishness, in all its manifestations, is the second problem. When a proposal is presented to a pastor or lay person, the usual response is, “What’s in it for me?” Historians in the future will refer to this generation as the “I” generation. People are preoccupied with “I.”

People in the church and outside the church are not only concerned about “I” but are very materialistic, overly concerned with money and possessions. Success is measured by how many things i.e. houses, money and cars one possesses. And everything else is sacrificed at this altar of “me, myself and I” including: family, relationships, friends, and commitment to God.

How easy it is for us to get stuck in traditionalism instead of flowing in the creative work of the Holy Spirit.

The thing I have observed with people and churches is they can get stuck in the past and see the past as the measuring stick to do ministry today. For example, we are all glad that Martin Luther brought to the church’s attention our “justification by faith.” The Lutheran church has institutionalized justification by faith, but the church has failed—in my opinion—to accept new revelations brought to its attention, such as the baptism of the Holy Spirit.3 Of course it is imperative that every church denomination hold on to the fundamental doctrines of the historic church, but getting stuck on doctrinal distinctives and methods of the past comes at a great cost to church growth. Generally the church is stuck on traditionalism instead of flowing in the creative work of the Holy Spirit. The same could be said of Pentecostals as a movement because they are stuck in the past. They are stuck in the past, mainly in methodology: how to pray for people to be filled with the Spirit, confrontational evangelism, praying for the sick and needy, counselling, preaching, missionary work, the ministry of the pastor, Sunday School, etc.

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