Constructive Pneumatological Hermeneutics in Pentecostal Christianity

316 K.J. ARCHER

challenging, affi rming, revisioning, tweaking, and even restating certain

insights, models, and methodologies. 4 This is the nature of academic

study, yet it is also the nature of historical traditioning of communities.

Furthermore, Pentecostals should continue to refl ect on and appreciate the

ways in which their theological perspective is informed by race, sex, gen-

der, and nationality. As long as Pentecostalism is viewed as a distinct theo-

logical tradition, she will be able to enter into dialogue with various other

Christian traditions, academic disciplines, religions, philosophies, etc., as

she further discovers the giftings and shortcomings of her communities.

Of course, there are those scholars that really do not see Pentecostalism as

a distinct Christian theological tradition. Such scholars might label them-

selves or their tradition as Christian, Protestant, Evangelical, Charismatic,

or Renewal. 5 Whatever the label, I do believe that owning one’s identity is

essential to faithful interpretation, and recognizing one’s theological com-

munities’ formation is standard fare today.

No longer can one escape fi nitude and particularity. 6 All understanding

is contextualized and is always generated from some perspective. We must

stand somewhere. “All human understanding and interpretation is neces-

sarily limited, plural, partial and perspectival.” 7 As a result of being created

fi nite beings, hermeneuts are embedded in a fi nite historical space-time

reality. Dialogical engagement with other communities and traditions (past

and present) is necessary for self-awareness and hermeneutical develop-

ment. This would include appreciating the early period of Pentecostalism

and the writings it produced. We must realize that there are signifi cant

differences as well as deep commonalities among the Christian traditions.

This is why I have always presented my work as a “local theology” and yet

engaged as best as possible with various traditions of global Christianity.

Contextualization is part of God’s creative purpose. To do contextual

hermeneutics does not mitigate against ecumenism. 8 Engaging in current

academic investigation across various theological and academic disciplines

attests to Pentecostals’ desire to be informed by global Christianity and

to be concerned about truth wherever it is found. Contextualized herme-

neutics can be hospitable, recognizing that Pentecostal tradition is only

one of the various legitimate Christian traditions. One can be both con-

textual and ecumenical without giving up one’s theological identity. It

does not have to be “either-or” but should be “both-and.” Globalization

does not necessarily bring with it a global hermeneutic, but it has fos-

tered an easier means to enter into various relationships around the world.

No doubt, Pentecostal hermeneuts who are multilingual and have experi-