by Tony Richie. Part 3 of 3 (part 1, part 2). Read the whole article as a PDF here.
A Provocative Theology
R. Hollis Gause, a prominent Pentecostal theologian (Church of God, Cleveland, TN), elucidates an alternative to fundamentalist dispensationalism through a careful comparison-contrast of dispensational theology and a theology of progressive revelation. Gause explains that progressive revelation does not divide up biblical history as dispensationalism. It does not hermeneutically distinguish between the Church, Israel, and the kingdom of God. The nature of God, the history of salvation, and the character of the people of God are progressively revealed. Earlier events anticipate and predict later events. The inspiration of the Holy Spirit gives Scripture a progressive and even prophetic or predictive quality.
In stark contrast to the hermeneutical compartmentalizing of dispensationalism, progressive revelation affirms a more unified approach to biblical interpretation and understanding. Gause concludes that “the view of progressive and unified revelation of the history of salvation offers the better interpretation of Scripture.” For Gause, considerations of the unchangeableness and unity of God and God’s Word consistently lead to this conclusion. Continue reading A Pentecostal Alternative to Dispensationalism
I’ve been reflecting on recent headlines about the emergence or re-emergence of white supremacy. I’ve been especially disturbed by how quiet my tribe is and by how defensive conversations around race are among my faith group. I can’t speak for everyone but I can share about some of the myths that were commonly discussed when I was growing up.
I grew up in a rural/suburban mostly white culture around good hardworking people who went to church, loved their neighbors and were largely good citizens. Most would never march or support a white supremacist cause or overtly try to hurt anyone. In fact the unspoken rule was “don’t hurt anyone and be nice to everyone.” Nevertheless, racism was a part of the folk Christianity that I grew up with. And I use the word folk Christianity because I believe these myths are aberrations and not a part of true Christianity. I hope to refute these myths as simply as I can.
The first myth I encountered was the “Curse of Ham.” The curse of Ham was drawn from the story of Noah found in Genesis 9:18-27. Noah had planted a vineyard and made some wine and after an evening of drinking he became drunk and naked. One of his son’s noticed that he was naked and told the others who walked in backwards and covered him with a robe. Ham the one who found his father drunk and naked was cursed. Ham founded the Canaanites. As folk religion does, this text was applied to African-Americans who had come from Africa in slave ships to the US serving many years in forced slavery. The curse implied that Ham’s descendents would serve his brothers Shem and Japheth. Then I was shown a map of where each son of Noah settled and naturally the map showed that Ham settled in Africa. It was inferred then that such people were cursed by God and destined for service to the people who settled in Europe and the Americas. Continue reading 6 Ways The Bible Was Hijacked to Support Racism.
We Christians think of a heavenly kingdom; I came to see that God intended an earthly kingdom, or rather, a heavenly kingdom on earth. God’s name was to be hallowed on earth, His kingship seen on earth, His will done on earth. The earth should announce eternity: God on earth.”
In a number of writings, Christoph Blumhardt presented his understanding of the kingdom of God and how it is forever breaking in to life on earth – for that was always God’s intention.
“The angels have God in heaven, I have not – I want to pray down here. I must have God here. The earth is the stage set for the kingdom of God, because the kingship of God is in direct relationship with this earth: the Saviour, down here. God’s intention is the here and now: Jesus challenging poverty, sin and misery on earth.”
A post on the John Mark Ministries blog considers the significance of Blumhardt’s writings on the kingdom of God. ‘His ideas had seminal influence on Karl Barth, Emil Brunner, and Dietrich Bonhoeffer, and more recently on Jacques Ellul and Jürgen Moltmann – theological giants among whom he would most certainly feel a stranger. Despite this legacy, Blumhardt is relatively unknown. Continue reading Heaven Touching Earth: Christoph Blumhardt and the Kingdom Rule of God
by Luis Aranguiz Kahn. Part 3 of 4. Read the whole article as a PDF here.
My third and last step is the thought of Aaron Jason Swoboda, North-American Pentecostal theologian. He begins to notice the fact that Pentecostal academy, churches and publications have been “Eco-theologically quiet”. However, he finds that there are four major strands that have contributed to a social Pentecostal theology: charismatic social theology, liberation theologies, eschatological social justice and African creation spiritualties. As we have chosen liberation theologies as a source, we will continue with the concept from which Swoboda has articulated his Pentecostal Eco theology: Spirit-baptized creation.
Swoboda’s account is relevant for us in two senses. First, he maintains the idea of creation—earth—as the residence of the Spirit, as the Spirit “fills all things” (Eph. 4:10). Second, he maintains the idea that a person baptized in the Holy Spirit is empowered to “care for, protect and defend the earth” (p. 285). In his perspective, as in the beginning, the baptism in the Holy Spirit was a way for bringing peace among all races, according to the view of black leader of Azusa Street revival William Seymour: the core of the action of the Spirit is love. Being so, the Baptism of the Holy Spirit and an understanding of creation as a sacred work of God, would bring out a love for creation, and consequently, an ecological ethic. Continue reading Spirit-Baptized Creation