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<strong>of</strong> people from o<strong>the</strong>r faiths. According to Anderson, one <strong>of</strong> <strong>the</strong> major reasons for<br />

this appeal is <strong>the</strong> ‘Pentecostal emphasis on <strong>the</strong> transforming power <strong>of</strong> <strong>the</strong> Holy<br />

Spirit,’ that claims to ‘<strong>of</strong>fer more than <strong>the</strong> traditional religions did.’ 84 As Jenkins<br />

observes, Christianity in <strong>the</strong> Sou<strong>the</strong>rn Hemisphere is becoming more and more<br />

charismatic, 85 and will have to face many more interfaith encounters. In <strong>the</strong><br />

context <strong>of</strong> <strong>the</strong> current crisis created in <strong>the</strong> <strong>the</strong>ology <strong>of</strong> religions by Trinitarian as<br />

well as Christological approaches, <strong>the</strong> pneumatological approach seems to build a<br />

bridge that will carry <strong>the</strong> debate forward.<br />

It is significant that Pentecostals have entered into <strong>the</strong> current scenario <strong>of</strong> <strong>the</strong><br />

<strong>the</strong>ology <strong>of</strong> religions in <strong>the</strong> context <strong>of</strong> interfaith encounters. Amos Yong argues<br />

<strong>the</strong> significance <strong>of</strong> a pneumatological Theology <strong>of</strong> Religion. 86 According to him,<br />

‘a pneumatologically driven <strong>the</strong>ology is more conducive to engaging <strong>the</strong>se matters<br />

[interfaith concerns] in our time than previous approaches.’ Fur<strong>the</strong>rmore, ‘only a<br />

pneumatological approach to <strong>the</strong> religions enables us to hold in tension <strong>the</strong><br />

distinctive confessional claims <strong>of</strong> Christian faith alongside <strong>the</strong> actual claims <strong>of</strong> <strong>the</strong><br />

religions <strong>the</strong>mselves….’ 87 As Yong hopes, Pentecostals seem to be potential<br />

partners who can richly contribute to <strong>the</strong> field <strong>of</strong> a Christian <strong>the</strong>ology <strong>of</strong> religions.<br />

Along with <strong>the</strong> historical and <strong>the</strong>ological reasons, missiological reasons have been<br />

84 Allan H Anderson, ‘The Pentecostal Gospel and Third World Cultures,’ (Paper presented at <strong>the</strong><br />

Annual Meeting <strong>of</strong> <strong>the</strong> Society for Pentecostal Studies, Springfield, Missouri, 16 March 1999),<br />

http://artsweb.bham.ac.uk/aanderson/ (accessed on 07 March 2008).<br />

85 For more discussion, see Jenkins, Next Christendom, 6-8.<br />

86 Apart from Amos Yong, o<strong>the</strong>r Pentecostal scholars like Veli-Matti Kärkkäinen and Samuel<br />

Solivan also engage in <strong>the</strong> dialogue <strong>of</strong> a pneumatological <strong>the</strong>ology <strong>of</strong> religions. For example, see<br />

Veli-Matti Kärkkäinen, ‘Pentecostal Pneumatologies in <strong>the</strong> Matrix <strong>of</strong> Contemporary Theologies <strong>of</strong><br />

<strong>the</strong> Spirit’ (paper presented at <strong>the</strong> Glopent Conference, Heidelberg, 1-2 February 2008); Samuel<br />

Solivan, ‘Interreligious Dialogue: An Hispanic American Pentecostal Perspective,’ in Grounds for<br />

Undersaninding: Ecumenical Responses to Religious Pluralism, ed. S. Mark Heim (Grand Rapids,<br />

MI: Eerdmans, 1998), 37-45.<br />

87 Yong, Spirit Poured Out, 235-36.<br />

285

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