center of orthodoxy and orthopraxy, which implicitly affi rms the centrality
of orthopathos.- D. William Faupel, “Whither Pentecostalism?,” Pneuma 15:1 (1993): 20.
- For Keith Warrington, encounter with the Spirit of God is the heartbeat of
Pentecostalism and describes Pentecostal theology as a theology of encoun-
ter. See Keith Warrington, Pentecostal Theology: A Theology of Encounter
(New York: T&T Clark, 2008), 20. Daniel Albrecht’s analysis of Pentecostal
spirituality through the lens of ritual also indicates the desire for encounter
with God through Pentecostal ritual. See Daniel E. Albrecht, “Pentecostal
Spirituality: Looking through the Lens of Ritual,” Pneuma 14:2 (1992):
107–125. - Smith, Thinking in Tongues , 59.
- Descartes, Discourse , 96.
- Smith, Thinking in Tongues, 66.
- Ibid., 64.
- I use the term “immediacy” to describe God as the Being who is always
already present and involved in the world. The mode of encountering
God, however, is always mediated through our creaturely existence. See
Peter D. Neumann, Pentecostal Experience: An Ecumenical Encounter
(Eugene: Pickwick Publications, 2012). - Termed as “Interventionist Supernaturalism” by Smith, it is a view of the
world as self-suffi cient and autonomous, opening itself to God’s gracious
acts in mere periodic interruptions or interventions. See Smith, Thinking
in Tongues , 93. - Ibid., 104.
- Ibid., 96–99. Joshua Reichard also concurs that interventionist language is
dualistic and looks to process theology to offer a non- dualistic, Pentecostal
panentheism. See Joshua D. Reichard, “Of Miracles and Metaphysics: A
Pentecostal-Charismatic and Process- Relational Dialogue,” Zygon: Journal
of Religion & Science 48:2 (June 2013): 274–293. - It is this creational goodness of embodiment that drives Smith’s philo-
sophical hermeneutic. For him, a creational hermeneutic is one that affi rms
the positive nature of the particularity of interpretations. See James
Κ.A. Smith, The Fall of Interpretation: Philosophical Foundations for a
Creational Hermeneutic , 2nd ed. (Grand Rapids: Baker Academic, 2012). - Frank Macchia, “Tongues as a Sign: Towards a Sacramental Understanding
of Pentecostal Experience,” Pneuma 15:1 (1993): 62–63. - Albrecht, “Pentecostal Spirituality,” 111.
- Macchia, Tongues, 62–63. Kenneth Archer describes sacraments as “signifi -
cant symbolic signs that bring transformative grace by bringing people into
closer contact with the saving action of Jesus.” See Kenneth Archer, The
Gospel Revisited: Towards a Pentecostal Theology of Worship and Witness
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