Many separate the atonement from Pentecost to the degree that the link between them is lost. I wish to explore that link. The link is based on the insight that the cross of Christ is not limited to Israel. Rather, Christ seeks at the cross to open his life to all peoples, redeeming persons “from every tribe, and language, and people, and nation” (Rev. 5:9) and breaking down the wall of hostility between them (Eph. 2:14-16). The Spirit is poured out on all peoples at Pentecost in loyalty to the cross and for the sake of the crucified and risen Christ.
Internal Family Systems (IFS) is a therapeutic approach to the human psyche that recognizes a multiplicity of sub-personal “parts” in response to life’s ebbs-and-flows resulting often with the obfuscation of the core personal Self. This article brings IFS into dialogue with theological anthropology by situating the IFS understanding of the parts-and-the-Self against the backdrop of dominant theological and psychological models of the human person and by an initial engagement with pentecostal spirituality, in particular, recent developments that foreground the Day of Pentecost narrative as a foundational theological resource. We suggest both that IFS can inform the nascent and embryonic exploration of a pneumatological anthropology on the one hand and spiritually oriented practitioners of IFS can be further undergirded with theologies that are holistic, embodied, and engaged on the other hand.
Increasingly, scholars have framed Pentecostals’ theological identity and spirituality flowing in multiple streams of Christianity, including the historic, mystical stream. What can we learn from the mystical forbearers of Christian faith? What does mystical theology have to offer a Spirit-Empowered Global Christianity? Could the mystics’ theological understanding of the soul’s journey toward intimate union with God inform Pentecostal understandings of sanctification and spiritual formation? My aim in this paper is to explore the theological/metaphorical frameworks used by Teresa of Avila and John of the Cross who, among others in mystical theology, described the soul’s journey in what has come to be known as the Threefold Path – the Way of Purgation (Purification), the Way of Illumination, and the Way of Union. I will also propose potential arguments for Pentecostals to consider in accentuating the Spirit-abiding presence of the soul’s journey toward Christlikeness.
The longest passage that some to support wives’ submission is Ephesians 5:22-33. But it belongs to a wider passage addressing submission, 5:21—6:9. This passage uses the ancient literary form of household codes. Although Paul contextualizes submission for his audience in the Roman empire, he qualifies the code in a specifically Christian way, explicitly framing the code with the call to mutual submission, both regarding marriage (5:21) and slavery (6:9). His invitation to wifely submission is grammatically inseparable from his invitation for mutual submission. This follows Jesus’s teaching that calls all Jesus’s followers to serve one another. Similarly, when Peter urges submission to every human institution (1 Pet 2:13), he gives examples within his culture of kings, slaveholders, and husbands (2:13—3:6), without expecting all cultures to continue monarchy, slavery, or patriarchal marriage.
The outpouring of the Spirit at Pentecost unleashed a multiplicity of tongues, each a witness, each a testimony. This presentation invites us to consider how this linguistic diversity not only affirms the personal and cultural specificity of Christian witness but also opens up a theology of profession and vocation. From the mother tongue to the marketplace, the Spirit empowers believers to testify through word and deed, through speech and skill.
Drawing from Acts and Pentecostal experience, the paper explores how testimony flows from lived encounter, and how professions—whether seamstress, tentmaker, or scholar—become Spirit-filled expressions of divine calling. Vocation, then, is not singular but plural, shaped by the rhythms of life, the transitions of career, and the ongoing work of the Spirit. In this vision, Pentecost is not a moment but a movement, one that calls every believer to bear witness in their own language, in their own work, and in their own way.
This paper deals with Spirit-empowerment and the transformation of Christianity in Africa. Spirit-empowered Christianity is now the representative face of Christianity on the continent, and this has global implications. The enchanted African Pentecostal/charismatic formular “in the power of the Holy Ghost” is commonly used in situations needing divine interventions. Not only is the growth and dynamism of contemporary Pentecostalism explained in terms of “the power of the Holy Ghost”, but also it is in that power that Pentecostalism could be said to have spread and impacted the world. This paper explores the explosion of African Pentecostal Christianity and how it is reshaping spirituality beyond the continent today.
This paper deals with Spirit-empowerment and the transformation of Christianity in Africa. Spirit-empowered Christianity is now the representative face of Christianity on the continent, and this has global implications. The enchanted African Pentecostal/charismatic formular “in the power of the Holy Ghost” is commonly used in situations needing divine interventions. Not only is the growth and dynamism of contemporary Pentecostalism explained in terms of “the power of the Holy Ghost”, but also it is in that power that Pentecostalism could be said to have spread and impacted the world. This paper explores the explosion of African Pentecostal Christianity and how it is reshaping spirituality beyond the continent today.
Pentecostals speak often of power, but what kind of power truly reflects the Spirit of Christ? This presentation will discuss the biblical ideal of Spirit-power as revealed in Jesus’ Nazareth Manifesto: good news for the poor, freedom for the oppressed, and healing for the broken. This power is not for control or manipulation, but power for restoration.
Drawing from Luke’s Gospel, the concept of Jubilee, and the lived realities of the poor, the presentation seeks to expose the web of lies that entrap the powerless—systems of oppression such as false cultural narratives and spiritual forces. True Spirit-power is rooted in and flows from the incarnation, the towel and basin, and the cross. It is power made perfect in weakness, reflected in servanthood, and unleashed in love.
This paper calls the Pentecostal church to embody the Spirit’s mission—not only in signs and wonders, but in sacrificial service, justice, and holistic transformation. In a world hungry for hope, the Spirit empowers the empty-handed to rise, speak, and flourish.
This paper deals with Spirit-empowerment and the transformation of Christianity in Africa. Spirit-empowered Christianity is now the representative face of Christianity on the continent, and this has global implications. The enchanted African Pentecostal/charismatic formular “in the power of the Holy Ghost” is commonly used in situations needing divine interventions. Not only is the growth and dynamism of contemporary Pentecostalism explained in terms of “the power of the Holy Ghost”, but also it is in that power that Pentecostalism could be said to have spread and impacted the world. This paper explores the explosion of African Pentecostal Christianity and how it is reshaping spirituality beyond the continent today.
Historically, Pentecostal-charismatics have not managed well the biblical tension between the “already” and “not yet” of the eschatological kingdom. This paper proposes that the liturgy can address this problem. Practicing the liturgy will result in a holistic Pentecostal spirituality.
When Paul writes to former colleagues in Rome, he commends the ministries of more women than men; one of those he commends he even labels a fellow apostle. Paul, who ranks apostles and prophets as the most prominent ministries, allows for women to prophesy. His most common terms for ministry, diakonos (“minister,” “servant”) and sunergos (“fellow worker”), he applies to women as well as men. So why do two passages seem to limit women’s ministry? Although Mediterranean antiquity provided women less access to learning, Paul in both passages invites women to learn. The one passage that grammatically might prohibit women from teaching appears in the one set of letters where we know that false teachers were targeting women with their teaching. In general, then, Paul affirmed women in ministry; he restricted it only where necessary for specific situations.
When Paul writes to former colleagues in Rome, he commends the ministries of more women than men; one of those he commends he even labels a fellow apostle. Paul, who ranks apostles and prophets as the most prominent ministries, allows for women to prophesy. His most common terms for ministry, diakonos (“minister,” “servant”) and sunergos (“fellow worker”), he applies to women as well as men. So why do two passages seem to limit women’s ministry? Although Mediterranean antiquity provided women less access to learning, Paul in both passages invites women to learn. The one passage that grammatically might prohibit women from teaching appears in the one set of letters where we know that false teachers were targeting women with their teaching. In general, then, Paul affirmed women in ministry; he restricted it only where necessary for specific situations.
This paper contends that Pentecostal youth are pneumatological agents – Spirit-empowered co-creators of theological praxis, leadership, and community life. Turning from reductive generational labels, it unveils how young people discern, imagine, and embody faith across cultural, ecclesial, and digital landscapes. It calls for a more robust Pentecostal theology of youth that is inherently youth-centered, one that recognizes and bears witness to their Spirit-given vocation within the global Pentecostal movement today.
This paper argues that simultaneous glossolalia—many believers praying or singing in tongues together—belongs at the heart of Pentecostal piety and mission. From Azusa Street onwards, such Spirit-empowered, united prayer sparked renewal, encounters with God, and evangelistic zeal. What ignited the movement should also sustain it. Yet as Pentecostalism has become more socially respectable, especially in urban megachurches, leaders have often muted this practice to appear seeker-friendly and to avoid controversy with fundamentalist critics.
The study answers five common objections: (1) against cessationism, it contends that the gifts have appeared across church history and will endure until Christ’s return; (2) against “xenolalia only,” it shows that Scripture presents tongues primarily as God-directed praise and prayer—sometimes interpreted, not merely missionary speech; (3) pastorally, it notes that tongues can draw unbelievers and edify the church when properly taught and exercised; (4) exegetically, it distinguishes ministry tongues (one-by-one with interpretation) from devotional tongues (corporate prayer and worship), both affirmed in Scripture; and (5) against claims that tongues is the “least” gift, it highlights Paul’s gratitude for tongues and their distinctive sign-character.
Contemporary Asian case studies from South Korea, Indonesia, India, Malaysia, and China show congregational tongues fostering unity, courage, church growth, and resilience under pressure. The paper calls Pentecostal churches to recover wise, ordered simultaneous glossolalia as a biblical, historic, and missional practice.
