Kenneth J. Archer

AFTERWORD: ON THE FUTURE OF PENTECOSTAL HERMENEUTICS Kenneth J. Archer Pentecostal scholars are generating a wealth of academic literature on various subjects. Hermeneutics is addressed regularly; however, the dis- cussion of hermeneutics is almost always related to biblical interpretation. 1 Pentecostal hermeneutics has matured over the past 20 years. 2 The com- pilation of essays in this volume is a testimony to the growing reality that hermeneutics is an essential aspect of any discipline and should not be limited only to discussions concerning biblical interpretation, even though this is paramount for Christian communities. Hermeneutics is related to all academic disciplines, in the sense that, at its core is the concern for proper interpretation—coming to a “true” or “correct” or “legitimate” or “accurate” or “fair” understanding of the subject being observed or investigated. Hermeneutics is interdisciplinary because it is a routine func- tion of human interaction with reality, and necessary for human fl ourish- ing. 3 Bill and I hope this volume signals a concern to be more intentional about hermeneutics and its contribution to biblical, theological and various other academic disciplines. The future of Pentecostal hermeneutics will require scholars to engage with previous pentecostal–charismatic articulations of hermeneutics by K. J. Archer Southeastern University, Lakeland , FL , USA © The Author(s) 2016 315 K.J. Archer, L.W. Oliverio, Jr. (eds.), Constructive Pneumatological Hermeneutics in Pentecostal Christianity, DOI 10.1057/978-1-137-58561-5 316 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 theological 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 themselves 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 communities’ 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 necessarily 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 hermeneutics can be hospitable, recognizing that Pentecostal tradition is only one of the various legitimate Christian traditions. One can be both contextual 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- AFTERWORD: ON THE FUTURE OF PENTECOSTAL HERMENEUTICS 317 enced Pentecostalism in various local settings around the globe might be able to offer theological refl ection from rich diverse personal experiences, giving them a more global perspective. A consensus seems to have emerged concerning Pentecostal hermeneutics. What has emerged from the earlier full monograph articulations on Pentecostal hermeneutics, especially Amos Yong and myself, was a concern for the interrelated roles of the Spirit, the community, and the Scripture in the hermeneutical process for theological negotiation for meaning. 9 “A Pentecostal hermeneutic is fi rst and foremost a participatory and relational theological hermeneutic—a way of interpreting life and ultimate reality.” 10 Residing at the center of Pentecostal hermeneutics will be the Spirit, communities, and Scripture. 11 A storied theological tradition will provide the hermeneutical lens through which reality is interpreted and by which one goes about organizing and making sense out of life. In the future, various concerns associated with the triad will be addressed in constructive ways, adding to the ongoing body of academic literature addressing pentecostal–charismatic hermeneutics. As stated, Pentecostal hermeneutics will and should address a number of concerns. These areas of concern have grown out of certain critiques both within and outside of the Pentecostal communities. Some critiques are more empathetic than others. The more empathetic critiques typi- cally arise out of sympathetic outsiders who share some of the concerns being raised, 12 whereas some of the critiques that bemoan and dismiss the quest for and articulation of an authentic Pentecostal hermeneutic come from inside the community, 13 or come from those who were once identi- fi ed among the pentecostals but “now have seen the light.” I am sure as we move forward that new issues will arise, often as restatements of past concerns, sometimes centuries or even millennia old, often played to an ancient philosophical tune of the problem of the one and the many. Human experience and the narrative of life is fundamental to human maturation and understanding. Through narrative, the human mind organizes experiences, knowledge, and thinking. “Narrative imaging is our fundamental form of predicting” and also our “fundamental cogni- tive instrument for explanation.” 14 In this way, humans “frame meaning in narrative terms.” 15 Story is the means to transmit understanding and through story identity is formed and reshaped. 16 The primary stories that shape communal and, in turn, individual identity are necessary, even though such stories are always limited, and might not always be accurate. In fact, we are warned that many are fl awed perspectives. Some interpreta- 318 K.J. ARCHER tions are overturned and further refi ned. Some interpretations are sinful, masking power for the privileged. Thus we should ask, “By what stories do we make sense of the world?” 17 Pentecostals hermeneutics will fi nd narrative an ally in self-understanding and in reading/hearing the Scripture as a grand narrative. I placed narrative at the heart of Pentecostal hermeneutics, both in understanding early North American Pentecostalism and for the theological interpretation of Scripture, especially when we are trying to dis- cern what the Spirit is saying in and through Scripture. I argued that the Pentecostals’ primary story was a certain understanding of the Gospel and church history. 18 The doxological narrative convictions associated with the redemptive work of God through Christ known as the Fivefold or Full Gospel stands at the very core of the Pentecostal community. I defi ned early Pentecostalism as. diverse groups of restoration-revivalistic movements held together by a common doctrinal commitment to the Five/Four-Fold Gospel and marked by experiential-charismatic worship services. Pentecostalism emerged as a Christian missionary movement in the early twentieth century. As a Christian restoration-revivalistic movement, Pentecostalism emphasizes the continuing work of Jesus Christ through the personal agency of the Holy Spirit. The community continues the ministry of Jesus through proclaim- ing Jesus as Savior, Sanctifi er, Spirit Baptizer, Healer and Soon Coming King. Pentecostals envision themselves as a restoration of New Testament Christianity living in the last days of the Latter Rain and in opposition to the World. 19 This was an attempt to “restore” so-called New Testament Christianity, hence the early Pentecostals and many contemporary pentecostal communities are still shaped by the early and latter rain motif, and Luke-Acts. Even today, among many pentecostal–charismatic communities, the Full Gospel and variations on it can be heard in testimonies and emphasized through sermons. 20 I would like to address the notion of restoration as it relates to early formation of Pentecostal identity and theological interpretation. 21 Early Pentecostals believed they were the restoration of New Testament Christianity. This, of course, would be understood as

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