The Spirit, World Pentecostalism, and the Performance of Renewal
Theology,” PentecoStudies: An Interdisciplinary Journal for Research on the
Pentecostal and Charismatic Movements 6:1 (2007): 16–46.- Compare, for instance, Vinson Synan and Amos Yong, eds., Global Renewal
Christianity: Spirit-Empowered Movements Past, Present, and Future , vol. I:
Asia and Oceania (Lake Mary, Fla.: Charisma House Publishers, 2015),
with Vinson Synan and Amos Yong, eds., Global Renewal Christianity:
Spirit-Empowered Movements Past, Present, and Future , vol. IV: Europe and
North America (Lake Mary, Fla.: Charisma House Publishers, 2016), in
order to track the differences between these two spheres of the global
Pentecostal movement. Beyond these edited volumes, see also Estrelda
Y. Alexander, Black Fire: One Hundred Years of African American
Pentecostalism (Downers Grove: IVP Academic, 2011) and Allan Anderson
and Edmond Tang, eds., Asian and Pentecostal: The Charismatic Face of
Christianity in Asia (London: Regnum International, and Baguio City,
Philippines: Asia Pacifi c Theological Seminary Press, 2005), for alternative
comparative perspectives on the differences between America and Asia. - Although compare the Pentecostal hermeneutic deployed in preeminent
Oneness scholar David K. Bernard’s recent The Glory of God in the Face of
Jesus Christ: Deifi cation of Jesus in Early Christian Discourse , Journal of
Pentecostal Theology Supplement Series 45 (Blandford Forum, UK: Deo
Publishing, 2016), that refl ects a maturing set of interpretive sensibilities. - The following presumes both my Spirit-Word-Community and Future of
Evangelical Theology. - For exegesis and elaboration, see Larry R. McQueen, Joel and the Spirit:
The Cry of a Prophetic Hermeneutic , Journal of Pentecostal Theology
Supplement Series 8 (Sheffi eld: Sheffi eld Academic Press, 1996). - Such an apostolic hermeneutic, I might suggest, is confi rmed at the
Jerusalem Council when they said, after consideration of the prophet Amos
(Acts 15:16–18), that “it has seemed good to the Holy Spirit and to us”
(15:28a), thus again reiterating that present experience had to be corre-
lated with or rendered intelligible according to the accepted canonical
sources by a process of pneumatic discernment. For further explication of
this apostolically defi ned pneumatic hermeneutic, see John Christopher
Thomas, “Women, Pentecostals, and the Bible: An Experiment in
Pentecostal Hermeneutics,” Journal of Pentecostal Theology 5 (1994):
41–56. - In the modern Pentecostal tradition, the “Cleveland School” of herme-
neutics prioritizes literary approaches through which the living word of the
Spirit might be deciphered for contemporary life and practice; for example,
John Christopher Thomas, The Spirit of the New Testament (Blandford
Forum, UK: Deo Publishing, 2005), and Rickie D. Moore, The Spirit of
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