Table Of ContentContents
Introduction
Pentecostal Identity and Interpretation of the Bible
Pastoring a Pentecostal Church
A Pentecostal Perspective of the Missional Church
World Missions of the Church
Life in the Spirit: Paul, the Spirit, and Romans 8
Tongues—the Evidence
Pentecostal Spiritual Formation in the Local Church
Making Disciples
Intimacy With God
Pentecostal Preaching in a Modern World
Pentecostal Biblical Interpretation
Worship: The Journey to Worth
Spiritual Gifts as Normative for Public Worship
Intergenerational Worship
Pentecostal Worship: The Spirit in the Sacraments
The Dangers of Strong Drink
Holiness: Reclaiming the Doctrine
Bibliography
Scripture quotations marked NKJV are taken from the New King James Version. Copyright © 1979,
1980, 1982, 1990, 1995, Thomas Nelson Inc., Publishers.
Scripture quotations marked KJV are taken from the King James Version of the Bible.
Scripture quotation marked GWT are taken from God’s Word®, Copyright © 1995, God’s Word to the
Nations. Used by permission of the Baker Publishing Group.
Scripture quotations marked NLT are taken from the Holy Bible, New Living Translation, copyright ©
1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc.,
Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked NASB are taken from the New American Standard Bible®. Copyright ©
The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by
permission.
Scripture quotations marked NIV are taken from the Holy Bible, New International Version®. NIV®
Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing
House. All rights reserved.
Scripture quotations marked RSV are taken from the Revised Standard Version of the Bible. Copyright ©
1946, 1952, 1971 by the Division of Christian Education of the National Council of the Churches of Christ
in the USA. Used by permission.
Scripture quotations marked NJV are taken from the New Jerusalem Bible. Copyright © 1985 by Darton,
Longman & Todd Ltd., and Les Editions du Cerf. Used by permission
Scripture quotations marked ESV are taken from The Holy Bible, English Standard Version. Copyright
© 2000; 2001 by Crossway Bibles, a division of Good News Publishers. All rights reserved.
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Introduction
The Pentecostal Movement is at a very important crossroad. There are issues
to be faced which will determine if it is to be (1) a continuing force for
evangelism in the world, (2) yet another movement that will be relegated to the
margins by institutionalization, or (3) further divided because of a lack of
holding fringe movements and questionable leaders accountable for their
teachings and actions.
One thing is certain: Pentecostalism will change. As the cultures change in
which Pentecostals live, change becomes a necessity if we are to reach those
who need the message most. Harold Wilson noted correctly, “He who rejects
change is the architect of decay. The only human institution which rejects
progress is the cemetery.” We must not pray, “God, bless what we are doing”; we
must cry out, “God, let us do what You are blessing!”
The core fivefold gospel message of Pentecostalism has remained the same
for most Pentecostals: Jesus Christ is Savior, Sanctifier, Spirit-Baptizer, Healer,
and Soon-Coming King (Donald W. Dayton, Theological Roots of
Pentecostalism). This message cannot change, for it is the crux of the Scriptures
and Pentecostalism. However, the way this message is presented has changed in
the approximately 120 years that Pentecostalism has been a force. Whether we
like it or not, the average attention span for most adults in today’s society is
fifteen to twenty minutes. Most will not listen to a two-hour “fire and brimstone”
sermon that was common in earlier years. Sadly, the church is no longer the
center of most people’s lives. Pastors today that stand in the pulpit are often
compared with glitzy televangelists, captivating motivational speakers, and
engaging video presentations, not to mention megachurch pastors with
seemingly unlimited budgets.
It is the goal of this book to help Pentecostal pastors and leaders address what
it means to be Pentecostal and how that identity and theological perspective
should affect the way we deal with issues facing the contemporary church. The
authors were chosen because they have seasoned expertise in the areas they
address. They represent a wide range of ministry styles and vocational contexts.
All were given considerable freedom in the issues they discuss, the methodology
they employ, and the conclusions they make. Some will challenge the readers’
theological perspectives and how those perspectives are worked out in everyday
ministry, since Pentecostalism is not about systematizing theology, but rather
doing theology. Others will challenge your view of ecclesiastical polity.
Challenges to our preconceived notions is one of the tools that causes us to grow.
As we engage the thoughts of those who challenge our own, it forces us to
formalize what we believe, determine why we believe it, and seriously examine
the alternative view. Most of us learn more from those who challenge us than
those who think just like we do. This deep introspection results in seeking God
for His view and will—always a good practice.
Unfortunately, the size of a book requires that editors and authors cannot
include everything they deem important. The subjects presented here are
important, but not exhaustive. There are many other issues facing the
contemporary Pentecostal church that should be addressed. Every chapter has
value, and to highlight each one would take away precious space that should be
used addressing issues leaders face today. Let me focus on a couple of
foundational chapters.
French Arrington’s chapters will be of special interest to all readers. The first
chapter, “Pentecostal Identity and Understanding of the Bible,” helps clarify who
Pentecostals are among the other prominent streams of theological perspectives
(Catholicism and Protestantism) and what we have to offer. Pentecostals have
always been “people of the Word,” yet understand that experience must be taken
seriously also, as the Book of Acts reveals (e.g., the Day of Pentecost, Peter’s
vision). Arrington lays the foundation for the role of experience in our Christian
journey and how our experiences are to be evaluated and informed by the
Scriptures. As well, most Pentecostals have affirmed glossolalia, or speaking in
tongues, as the initial evidence of baptism in the Spirit. That foundational belief
is being questioned by many today. The chapter “Tongues, the Evidence”
examines the biblical perspective for this core belief.
Pentecostalism has been a tremendous force in world evangelization. We
asked Nick Park (an effective church planter / overseer in his native Ireland,
active teacher / trainer in many other nations, and previous Executive Council
member) to think outside-of-the-box and consider alternative ways of
effectiveness in world missions. Harvey Cox (Fire From Heaven) concludes that
Pentecostalism has been successful in world evangelization because of what he
perceives as the tendency to syncretize or integrate local beliefs and customs
with the Pentecostal message in a way that makes that message more acceptable
to the different cultures. Park addresses this and effectively disputes that belief.
He also examines our own missions methodology and offers options in an effort
to promote dialogue and examination of how the Pentecostal message can
continue to be effective in reaching the masses, both in the U.S. and abroad.
Pentecostals are known for the ability to worship with hearts that are focused
on God and pleasing Him first and foremost with the expressions that emanate
from the heart. Tom Sterbens’ chapter, “Worship: The Journey to Worth,” will
challenge, inform, and inspire you. Closely related is “Intimacy With God,” by
Doug Small. These two chapters will force you to examine your heart, as well as
the “heart” and actions of the congregation you serve, and inspire you to strive
for greater intimacy and effectiveness in worshiping and serving God.
Finally, this book was born out of prayer and passion. Prayer is standing in the
face of Satan’s opposition and passionately crying out for God’s presence and
provision. It is our prayer that this book will not only address ministry issues, but
will affect the hearts of the readers. Some will read this book straight through.
You may want to read a chapter each week, starting with the first one, then work
through those that interest you most or address an immediate need. Over the
course of four months, you will have covered the remaining chapters. Take notes
along the way, since there will be key points that will inspire and inform
messages, teaching series, and counseling / encouragement sessions. If there is
something with which you really disagree, write a reasoned response and send it
to us through Pathway Press. Who knows, you may be included in a future work.
—Richard Keith Whitt
1
Pentecostal Identity and
Interpretation of the Bible
French L. Arrington
W
ho are Pentecostals? As the Pentecostal Movement has grown in the
twentieth and twenty-first centuries, what the term Pentecostal means has
become less clear.
There are the Pentecostal churches and denominations that have their origin in
North America at the beginning of the twentieth century. They have been given
the designation of “Classical Pentecostals” to distinguish them from the “Neo-
Pentecostals,” who at the beginning of the mid-1950s remained in the mainline
Protestant churches and in the Roman Catholic Church after receiving the
baptism in the Holy Spirit. Those who separated themselves from ecclesiastical
control along with those who chose to stay in the Protestant and Catholic
churches were soon called Charismatics (also sometimes designated “the second
wave”). These designations indicate that there has been a growing diversity in
Pentecostalism and that Pentecostals are not a homogenous group. The many
theological and social differences and divergent groups among Pentecostals have
made it more difficult to draw the exact boundaries as to what it means to be
Pentecostal.
This discussion of Pentecostal identity and theology is from the perspective of
the foundational teachings and practices of the classical Pentecostal Movement.
First, we will deal briefly with the three major components of Christianity and
then with the way Classical Pentecostals understand and interpret the Bible and
their theology. Our emphasis is on the way they understand the Bible and their
belief system.[1]
A Historical Perspective of Christendom
