During these meetings, Stronstad received his personal baptism in the Spirit and followed a call to prepare for credentialed min- istry. Upon graduation from WPBC in and after a short pastoral term, Stronstad enrolled at Regent College and could hardly have realized that his ensuing formation would be instrumental in the development of a subsequent generation of burgeoning Pentecostal thinkers. But not any thesis!
Roger Stronstad: Academic and Pentecostal 35 Spirit by the influential British preacher John Stott 4 For Stronstad, these scholars inspired a lifelong academic journey on the intersection of pneumatology, Luke-Acts particularly alongside Pauline literature , and hermeneu- tics. Ward Gasque. He was the perfect advisor for me in the sense that he never once tried to shape my Biblical and theological insights which I, as a Pentecostal, brought to the project.
I was convinced that he was on the right track in both his approach and conclusions… I was thrilled that his the- sis was published, and over the years I have taken much pleasure in the fact that it has continued to sell and stay in print over the decades since its publication; and, of course, it has influenced several generations of students of Luke-Acts… It is rare that any book of a scholarly bent has the sales [of] The Charismatic Theology of St.
Luke and continued interest… His [later] book, The Prophethood of All Believers, convinced me totally: the recognition of this neglected biblical truth seemed as revolutionary as the recovery of the doctrine of the priest- hood of the laity. I am eternally indebted to him and grateful to him for his ever wise and supportive advisorship.
Clark Pinnock had joined the faculty at Regent and also proved to be a wise, stellar support for me. Both of these mentors have remained life- 6 Gasque and I exchanged numerous emails from January , All citations taken from this correspondence unless noted oth- erwise. Roger Stronstad: Academic and Pentecostal 37 long friends. With bold flare, Pinnock announces: Watch out you evangelicals — the young Pentecostal scholars are coming! We cannot consider Pentecostalism to be an aberration born of experiential excesses but a 20th century revival of New Testament theology and religion.
It has not only restored joy and power to the church but a clearer reading of the Bible as well. Published in , this work went through nu- merous printings and launched not only his career but also lured Pentecostals into the world of critical scholarship. Dunn typifies the larger Evangelical community and be- 8 Stronstad searched for a publisher for almost ten years.
Subsequent generations of preach- ers and teachers within classical Pentecostalism then worked hard to preserve teachings for contemporary application. They wrote myriad pamphlets and devotionals for congregants and textbooks for students preparing for ministry. They demonstrated little interest in the schol- arly battles that mark the twentieth century. Since we are also celebrating the contributions of Ronald Kydd, I share a vivid memory from my days as his student at Central Pente- costal College in Saskatoon now Horizon College. Dorset, U. Paper presented at the annual meeting of the Society for Pentecostal Studies.
Fresno, Calif. Van Kleek, eds. Clayburn, B.
Stronstad finds continuity between the majority of verbs used by Luke and Greek translators of the Hebrew Scriptures to describe the charismatic activity of the Spirit. Moreover, this ter- minology stands in contrast to distinctive Pauline and Johannine ter- minology. Early in Charismatic Theology, Stronstad builds upon hermeneutical develop- ments that take shape in the s.
Stronstad leans heavily on I. Thus, Luke writes not only to narrate the events relating to the origin of Christianity, but also to instruct Theophilus and every other reader who will subsequently make up his audience. Luke complements the historical dimension with a theo- logical one, a narrative designed to offer instruction on matters such as christology, soteriology, missiology, and most important for Pentecostals, pneumatology.
The enduring influence of Charis- matic Theology demonstrates the pioneering nature of his work. Its meaning extends beyond the prayer room and the worship service to a world which needs to hear a prophetic voice in concert with the demonstration of the power of the Spirit. Though many Pentecostal leaders remain com- mitted to instruction of pneumatological distinctives, they struggle to find valuable resources. I propose that this work provides an unparalleled resource. Twenty-five years in print for a youthful movement may not be monumental for a Roman Catholic or a Lu- theran, but surely warrants attention in the Pentecostal tradition.
I use this work not only in undergraduate and Spirit enables various leaders with military prowess Othniel , Gideon ; Jephthah ; and Samson [, 19; ]. When many passionate students of the Scripture struggle to find quality resources on the Holy Spirit, this work remains accessible not only for students and scholars but a wide variety of searching readers; pas- tors, teachers, and parishioners alike find this work enli- vening and refreshing.
Those familiar with Pentecostal teaching on the Spirit-filled life find analysis for fresh re- flection and exploration, while those unfamiliar receive a gentle yet challenging exhortation to life in the Spirit. Given Pentecostal proclamation that the charismatic and vocational work of the Spirit remains normative for all Christians, I cannot commend a better biblical and theo- logical resource.
Is it a Pentecostal classic? Moses finds the Israelites difficult to lead and distributes his leadership among seventy Israelite elders. With this transfer of lead- ership, God also provides critical transfer of the Spirit. Following the prophecy of two elders, Moses responds by expressing his earnest desire that Israel be not only a kingdom of priests, but, more ideally, one of prophets. Peter not only experiences the Spirit of prophecy but proclaims the universal availability of the Spirit. He offers inspired wit- ness not only in Jerusalem, but Samaria and throughout Judea, particularly the western communities of Lydda and Joppa.
Peter and Paul, the two charismatic apostles, minister in concert with two charismatic deacons, Stephen and Philip.
Under the direction of the Spirit, Stephen first serves the people of God by bringing unity to a divided community and then speaks with a wisdom that con- founds opponents of the gospel. Like Stephen, Philip not only functions as a charismatic deacon, but gives inspired witness in Samaria and Ethiopia.
The third pair consists of Barnabas and Agabus. Alongside Paul, Barnabas embarks on a successful evangelistic and teaching ministry. Fi- nally, Agabus enters the story as an agent of social justice. Through the Spirit, Agabus predicts a great famine and in so doing launches a famine relief project by way of disci- ples of Antioch.
On the other hand, Stronstad celebrates the arrival of the Pentecostal and Charismatic movements as recovery of a prophetic heritage. But he does not refrain from criticism of fellow Pentecostals. Once again, Stronstad laments overzealous trivialization and commercialization of self-seeking experience, emo- tion, and private blessing in contrast to the prophetic wit- ness and service envisioned by Luke.
The decision of the editors to combine the Third Gospel and Acts marks the beginning a two-volume literary approach. Around the same time, see the influential literary analyses by Robert C. Preface Preface 2. The Origins of the Spirit- 2. The Ministry of the Spirit- 3.
Travel Narrative: The Jour- 5. Jesus: Rejected Prophet-King ——— 6. The Trial, Death, and Resur- 6. Given Pentecostal interest in the continuity between the Spirit-led Jesus and Spirit-empowered com- munity, the vision of Stronstad and Arrington should pave the way for future scholars and publishers to consider the need for thoroughgoing Luke-Acts commentaries. On the other hand, though Pentecostals currently reap the divi- dends of literary criticism, they must also engage the pull of canonical analysis.
In other words, how might Stron- stad and others address the recontextualized function of Luke and Acts via canonical separation?
What might Pen- tecostals glean from the canonical order of the biblical text? On the one hand, most students and schol- ars familiar with Stronstad turn immediately to the publi- cations discussed above. Robinson and Robert W. Since Stronstad devoted significant attention to various hermeneutical issues, it seems prudent to draw attention to several important discussions.
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For a more thorough history of this debate, see my Reading Luke-Acts. Reprinted in Spirit, Scripture and Theology, Fee and Douglas Stuart, eds. Stronstad cites F. Bradley and Richard A. Muller, eds. Paper presented at the annual meeting of SPS. Though Carson accuses Pentecostals of exegeting their own experience, Stronstad suggests that Carson and cer- tain Evangelical particularly Cessationist critics simi- larly exegete their non-experience.
He implores fellow Pentecostals to utilize the complementary role of grammatico-historical exegesis and contemporary experience. Whereas Charismatic Theology and Prophethood address primarily Evangelical interpretative presuppositions and conclu- sions as represented by Dunn, the above essays focus upon Pentecostal audiences and demonstrate that herme- neutical questions remain critical to Pentecostal theology and praxis.
This article appears revised and enlarged in Spirit, Scripture and Theology. See the critique of Pentecostals by Donald A. Paper presented at the annual meeting of the So- ciety for Pentecostal Studies. Dallas, Tex. For centuries Christians have had the concept of the priesthood of all believers firmly engrained in their minds. The prophethood of all believers, on the other hand, is, so Stronstad believes, the main focus of Spirit-baptism in Luke-Acts.
A landmark study in Lukan pneumatology, this book is aimed at a mixed readership ranging from the scholar to the informed layperson. The role of the Spirit in Luke is clearly portrayed in terms of vocational empowerment. Traditionally, Lukan pneumatology has been viewed through Pauline or Johannine spectacles, but by interpreting Luke independently of the other Gospels and the epistles, Stronstad has cogently argued for the historical and contemporary relevance of Spirit-baptism. He challenges the reader to develop a new appreciation of Luke's theology of the Holy Spirit, and, in fact, to consider the role of the prophethood of all believers for today's world.
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