Early Pentecostal Hermeneutics and Female Empowerment

Early North American Pentecostals allowed women to engage in a wide spectrum of spiritual leadership activities, including the public preaching and teaching of Scripture when men were present in the audience. My research for my M.A. Dissertation at the University of Birmingham (U.K.), which included a thorough review of all of their extant newspapers (1906-1908), led me to conclude that the right of women to minister in these ways was so widely considered to be a desirable and godly form of praxis that the authors and editors of these journals did not feel any particular need to defend or explain their position.

This was the result of several factors:

First, experiential evidence of the Holy Spirit’s sovereign gifting carried tremendous weight as Pentecostals evaluated all manner of manifestations and issues, including questions pertaining to biblically appropriate female empowerment.

Second, understanding the mechanics of embodied Spirit fulness and gifting as something more akin to actual Spirit possession than to mere Spirit influence confirmed and strengthened Early North American Pentecostal belief that God had clearly chosen to empower women for ministry functions.

Third, the initial perception of gender-inclusive xenolalia as a God-given means for missionaries to overcome linguistic barriers to the communication of the Gospel was taken as added proof that women could be called to preach.

Fourth, the widespread conviction that the Pentecostal movement was the fulfillment of Joel’s end-time prophecy pre- disposed early North American Pentecostals towards gender-inclusive ministry and provided them with an identity framework that linked all of the above factors together in a synergistic relationship.

These realities were undergirded by a pneumatologically-centered hermeneutical method that accorded great value to legitimate spiritual experience, both externally in the acts of God in human history and internally through supernatural illumination of the human mind and spirit during the consideration of the biblical text. The pattern within the early North American Pentecostal newspapers and the interpretive models advanced by both Archer and Thomas parallel the approach taken by the Early Church in its evangelistic efforts and are supremely biblical.

Simply put, the faith of the first Christian disciples and the Gospel they preached were grounded in historical events rather than in concepts or ideas. At its heart were the narratives of human experience connected to the birth, life, ministry, death, burial, and resurrection of Jesus. These experiential testimonies carried such weight in early Christian thinking that it caused them to reevaluate and, in some instances, totally change the way they viewed the Hebrew Scriptures. They wrote the New Testament in order to document, understand, defend, and ultimately communicate these experiential truths. Since their faith flowed out of and rested upon a foundation of experience, it is not surprising that experience also weighed heavily in their hermeneutical thought processes, including during the Council at Jerusalem. Similarly, when the earliest North American Pentecostals became convinced that the risen Christ was deliberately and actively pouring out the Holy Spirit upon them, distributing gifts as a function of His divine prerogative, this profoundly informed the way they viewed and interpreted the Scriptures relative to the question of women in ministry and leadership.

If you would like to find out more about my research in this area, you can obtain a free copy of my entire dissertation by clicking here. It is entitled, “Theological and Hermeneutical Considerations Regarding Female Empowerment Within Early North American Pentecostalism (1906-1908).”

Scripture and Culture

Here’s a thought-provoking quote from a great article about the interplay between Scripture and culture:

“We are not blank slates. We bring our own theological interpretive grids to the Bible. For example, in John 4, when Jesus tells the Samaritan woman she had five husbands and the man she is with isn’t even her husband, what do we think of the woman? We automatically think she’s an adulteress. She’s a sinner.

But in other cultures, they might interpret the story to mean that she has been abandoned unfairly by five men, one after the other. And she now lives with another man for protection. But this man won’t even honor her by marrying her. She’s been sinned against.

There’s nothing in the text to tell us whether she’s a sinner or sinned against. We come to our interpretations based on the theological systems that we have brought to the text.”

https://www.christianitytoday.com/ct/2018/june/evangelism-culture-you-cant-just-give-them-gospel.html?share=%2fD%2bnuKyuY4dVGBddICHy9xpc776aShIw