Constructive Pneumatological Hermeneutics in Pentecostal Christianity

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there is a need to connect the three levels of discourse academically and

professionally.

For Pentecostal and Charismatic studies, empirical research is critical

because of the signifi cance of ecclesial communities in their contribution

to theology. Academic empirical theology is free to evaluate ecclesial con-

structs critically, to bring them into the conversation with sources from

beyond Pentecostalism both in terms of theology and in terms of other

academic discourse. But, in my view, it should ultimately subordinate

these other contributions to the overarching discourse of theology. Why?

Because I have argued that theology interprets theology. In other words,

the religious hermeneutical horizons are shaped primarily by theological

vocabulary and concepts, and these require theological sensitivities to do

them justice.

CONCLUSION

In conclusion, I close with a “soccer” analogy in the context of the

USA.  Imagine a soccer game in process. There are two teams of eleven

players on the fi eld of play. They could be regarded as the ecclesial theolo-

gians. They know how to play the game. Perhaps we could call the teams

the “Assemblies of God” and the “Church of God (Cleveland, TN)”? One

tends to play with four rules, the other with fi ve rules, but at least they

believe in the same “ball”! 21 In the stadium, there are masses of people

watching the game and these are the supporters, or if you like, the ordi-

nary theologians. They know a fair amount about the game and can be

really quite vocal at times. Into this event comes an empirical theologian.

She or he walks into the setting and starts observing, listening to what is

going on. After a while, the person starts talking to the people in the sta-

dium and tries to understand their perspective of what is going on. Then

she or he jumps over the barrier and starts talking to the coaches and

referees on the touchline. Finally, the person goes on to the fi eld of play

and starts observing close up and talks with the player and the referee, as

well as trying not to get in the way or get kicked! In the process, he or

she might actually infl uence the game by getting in the way of the players

or by infl uencing the view of the ball by players and referee alike (hence

the need for refl exivity). However, this is a game with a difference because

suddenly most, if not all, of the spectators jump over the barrier and join

in the game, and this is regarded as being okay. You see in this game,

“everyone gets to play,” as John Wimber said. It is crazy, exhilarating, ter-

LOCATING THE SPIRIT IN MEANINGFUL EXPERIENCE: EMPIRICAL THEOLOGY... 263
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