A few months ago, I signed a contract to write the chapter on “Pneumatology” for the Routledge Handbook of Pentecostal Theology. “Pneumatology” means a theology about the Holy Spirit. Wolfgang Vondey is editing the handbook, which will consist of 40 chapters, and we expect it to be published in 2020.
As I prepare to write the essay, I’m wondering if you might be able to help me out by answering this question: What is Pentecostal pneumatology?
Obviously I have my own ideas about how I will answer this question (or I wouldn’t have been asked to write the chapter!). But, I am curious to also hear how others would answer the question.
But, here’s the kicker. There is already a distinct and separate chapter on Spirit baptism in the book. So, your answer can’t be the obvious: “Spirit baptism!” There are also separate chapters in the book on sanctification and healing. So…
Question: What is Pentecostal pneumatology? What do you think? Leave a comment below by clicking here.
You might also be interested in these posts:
- What Questions do you (or Others) Have About the Holy Spirit?
- My Two New Publications on the Holy Spirit
- The Holy Spirit is not a “He”
Andrew K. Gabriel, Ph.D., is the author of Simply Spirit-Filled: Experiencing God in the Presence and Power of the Holy Spirit as well as three academic books, including The Lord is the Spirit. He is a theology professor at Horizon College and Seminary and serves on the Theological Study Commission for the Pentecostal Assemblies of Canada. You can follow him on Facebook or on Twitter.
Off the top of my head, I would think a Pentecostal Pnematology, would emphasis the connection between the prophetic and and presence of the Hoy Spirit
The hard line cessationist says Pentecostals and Charismatics build theology based on experience, over what’s in the Bible. The passionate continuationist says the cessationist builds their theology based on what they HAVEN’T experienced that’s in the Bible.
Pentecostal pneumatology is a systematic understanding of the role of the Third Person of the Trinity which asserts the Holy Spirit was poured out on the Day of Pentecost initiating a season where the operation of the gifts of the Spirit would become normative in the life of the church. Those gifts have never been rescinded.
Both cessationists and continuationists must be vigilant to guard against limiting our understanding of the Holy Spirit to what we’ve personally experienced. We must use care to build our theology on solid exegesis with childlike faith and hungry hearts. We are all paupers, invited to more deeply know the richness of God’s glory in the fullness of the Holy Spirit. There is more.
To me a Pentecostal Theology of the Spirit centres on a life that immersed in the Spirit. We walk in the Spirit, we preach under the power of the Spirit, we seek the direction of the Holy Spirit when making our decisions, we pray in the Spirit (with a language given to us by the Spirit), we see our bodies as the temple of the Holy Spirit – life is not by might or power but by His Spirit. There is an understanding that the Holy Spirit effects everything – we are immersed (baptized) in Him. We do not have occasional experiences with the Holy Spirit – we are empowered for living by Him.
Writing a theology on Pneumatology? Hmmmmm, this would be the thoughts and beliefs around the Holy Spirit? Is there a chapter on the experience and tangible manifestations? I have been intrigued that it was in the monasteries that there was an expression of Holy Spirit as the Lover. Bernard of Clairvaux (1090-1153) was a monk who lived during the medieval period when there was little emphasis on the Holy Spirit. It was in the monastic lifestyle that an intimacy with God and the believer was seen as an experience of the Spirit. Clairvaux spoke of the Spirit in mystical expressions as the “kiss of the beloved.” Expressions of love and deepth of relationship with God that we long for today. Outside of the monastic lifestyle, during this period, the church was more institutionalized where they spoke of grace rather than the Spirit. The experiential relationship with God was limited to monastic life. Perhaps this would be of interest. And, perhaps how we were once known as Holy Rollers, to the embarrassment of many. But, the Spirit of God was moving and working in tangible ways in our midst.
Annemarie has hit on a problem I have with every denominational view of the Holy Spirit. We know God loves us, and we know Jesus loves us. I have never connected the Holy Spirit with the concept of love, yet God is one within the Trinity and why would God not express His love to us through His Holy Spirit?
It was in the Fall 2017 semester that God opened my eyes wider to God’s love, yet I still cannot connect the Holy Spirit to God’s love in my mind, yet I suspect I am still missing something to make that connection.
Understand that I am speaking from 40+ years within the Pentecostal Church as laity, and having only completed in the Fall of 2017 my “God, Man & Creation” course at Masters College which replaced the Pneumatology course as I pursue my BRE.
It is my formative years growing up in the Baptist tradition that I understood the Holy Spirit from my sister who converted and married a Catholic only in terms of the Signs of the Cross. As a Pentecostal, I have seen what I believe to be abuses in the claims of what the Holy Spirit is allegedly doing, and personally in my life I never saw my experience with the Initial Evidence as an act of God’s love.
When I see the Holy Spirit active in peoples lives, and they are responding in obedience, I do not perceive God’s mercy and grace originating from within the Holy Spirit, rather, the Holy Spirit is just a line of communication between God and man.
Just my thoughts as a life long learner who is still working on my BRE.
The “Pentecostal” part of “Pentecostal pneumatology” would not only include what we understand from Scripture about the Holy Spirit, but how we live/walk in the Spirit everyday. The experiential aspect is important because it affirms the systems of thought we have about the Holy Spirit. I like to use the analogy of drivers education. The in-class part provides knowledge and you can write a test to get a learner’s permit. However, the in-car sessions solidify and enhance what you’ve learned in-class. There is written instruction that really is not absorbed until you get behind the wheel and make mistakes. So, Pentecostal Pneumatology involves Pentecostal experience.
My gut thought is that at the core of a lot of Pentecostal Pneumatology is that people are empowered by the Spirit to do the work of God.
You could talk about a theology of signs and wonders; the fellowship of the Spirit-community (koinonia), Spirit evangelism and Prophetic preaching (empowered witness) … Essentially anything from Acts 2:4 onward. We are a movement rooted in the Person of Holy Spirit to reach and convert the nations. There is a dynamic life in The Spirit via the intimate relationship with Holy Spirit.
I think it would need to include not only the Spirit’s role in creation (Gen. 1:2), and the life of the believer (John 14:15-31), but also the Spirit’s participation in the life of Christ, from the conception of Christ’s human body (Luke 1:35), to the Spirit descending on Jesus in the form of a dove at Jesus’ baptism (Luke 3:22 and parallels), to the Spirit being upon Jesus for him to do ministry (Luke 4:1, 14, 18; Acts 10:38).
Thanks for all of the suggestions.
The “Pentecostal” umbrella is indeed huge. It embraces all believers who have experienced the subsequent work of regeneration of the Holy Spirit after our salvation experience. As Spirit filled believers we have a heightened awareness of the presence of the Holy Spirit in our lives. Because the Holy Spirit has a personality we should avail ourselves in exploring how this practically impacts our lives on a daily basis.
The function of the Holy Spirit