To many evangelicals, the idea of a “Pentecostal scholar” is an oxymoron. The founding of the Society for Pentecostal Studies in 1970 and the European Pentecostal Theological Association in 1979 marked the beginning of a renaissance in Pentecostal biblical, historical, and theological scholarship.^[1]

The perception of Pentecostal scholarship began to turn a corner in the late 1980’s when scholars like Walter Hollenweger, Gordon Fee, Murray Dempster, Doug Petersen, Byron Klaus, Frank Macchia, and others led an emerging wave of Pentecostal scholarship. Without abandoning its missional and charismatic roots, Pentecostalism began to develop a more robust theological foundation—one that built on these strengths.

By 2020, the Pentecostal movement had grown to 635 million worldwide, with 86% based in the Global South.^[2] In Asia, Pentecostals often lead the largest congregations, even in regions hostile to the gospel. Despite the challenges of evangelism, church planting, and survival in difficult contexts, there is a longing for deeper communion with our Triune God and genuine inner transformation by the Spirit. There is a cry for a balance, where the love and fruit of the Spirit are as evident as the power and gifts of the Spirit, along with a thoroughness in the study of Scripture that matches the scope of its ministries.

Contrary to common misconceptions, Pentecostal theology is neither shallow nor narrow. In fact, it is experiencing a renaissance in Asia with the emergence of scholars like Wonsuk Ma, Ivan Satyavrata, Joel Tejedo, Gani Wiyono, and Jacob Cherian. While we are not Catholic, Orthodox, Reformed, Fundamentalist, or strictly Evangelical, we honour each ecclesial tradition as a vital part of the body of Christ and humbly learn from their truths. At the same time, Pentecostalism is uniquely blessed with theological and spiritual distinctives that we must preserve, cherish, and share with others. The challenge lies in preserving these distinctives while expanding them in light of the broader biblical witness and the diversity of voices in ecumenical dialogue. Furthermore, we must address certain extreme doctrines which have taken hold in many Asian megachurches—such as hyper-faith, hyper-grace, dominion theology, and the prosperity gospel—while preserving the unique spiritual and theological accents that define Pentecostalism.

We are thrilled to welcome Pentecostal scholars from Europe to join this conversation and contribute to the ongoing educational renaissance within Asian Pentecostal circles, fostering greater theological clarity and a deeper, more robust understanding. Their years of experience give us an amazing chance to connect with the rich theological heritage of Europe and the West, helping us deepen our understanding and passion for Pentecostal thought. We trust that the Holy Spirit will move powerfully through this symposium. As your hosts, we are deeply humbled by your commitment to being here with us in Singapore. May the grace of the Lord Jesus Christ, the love of our Heavenly Father, and the fellowship of the Holy Spirit be with you all.