This book surveys the significance of the death of Jesus on the cross using key verses and passages and a harmony of the Gospels, including this chart summary:

Introduction

The Old Testament foretold Jesus’ death

Jesus foretold his death

Holy Week

The Resurrection and Ascension

Reflections on Jesus’ Death and Resurrection

New Testament

Other Sources

Conclusion

Good Friday – Day of Crucifixion Mark 14:43 – 15:47 – trials and death

Jesus before the Council

They took Jesus to the high priest; and all the chief priests, the elders, and the scribes were assembled. ⁵⁴Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, warming himself at the fire. ⁵⁵Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. ⁵⁶For many gave false testimony against him, and their testimony did not agree. ⁵⁷Some stood up and gave false testimony against him, saying, ⁵⁸‘We heard him say, “I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.”’ ⁵⁹But even on this point their testimony did not agree. ⁶⁰Then the high priest stood up before them and asked Jesus, ‘Have you no answer? What is it that they testify against you?’ ⁶¹But he was silent and did not answer. Again the high priest asked him, ‘Are you the Messiah, the Son of the Blessed One?’ ⁶²Jesus said, ‘I am; and

“you will see the Son of Man
seated at the right hand of the Power”,
and “coming with the clouds of heaven.”’

⁶³Then the high priest tore his clothes and said, ‘Why do we still need witnesses? ⁶⁴You have heard his blasphemy! What is your decision?’ All of them condemned him as deserving death. ⁶⁵Some began to spit on him, to blindfold him, and to strike him, saying to him, ‘Prophesy!’ The guards also took him over and beat him. (Mark 14:53-65)

Jesus before Pilate

As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. ²Pilate asked him, ‘Are you the King of the Jews?’ He answered him, ‘You say so.’ ³Then the chief priests accused him of many things. ⁴Pilate asked him again, ‘Have you no answer? See how many charges they bring against you.’ ⁵But Jesus made no further reply, so that Pilate was amazed.

(Mark 15:1-5)

Jesus before Herod

When Pilate heard this, he asked whether the man was a Galilean. ⁷And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. ⁸When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. ⁹He questioned him at some length, but Jesus gave him no answer. ¹⁰The chief priests and the scribes stood by, vehemently accusing him. ¹¹Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. ¹²That same day Herod and Pilate became friends with each other; before this they had been enemies.

(Luke 23:6-12)

Pilate Hands Jesus over to Be Crucified

Now at the festival he used to release a prisoner for them, anyone for whom they asked. ⁷Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. … ¹⁵So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified. (Mark 15:6-7, 15)

The Soldiers Mock Jesus

Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters); and they called together the whole cohort. ¹⁷And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. ¹⁸And they began saluting him, ‘Hail, King of the Jews!’ ¹⁹They struck his head with a reed, spat upon him, and knelt down in homage to him. ²⁰After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.

(Mark 15:16-20)

The Crucifixion of Jesus

They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. ²²Then they brought Jesus to the place called Golgotha (which means the place of a skull). ²³And they offered him wine mixed with myrrh; but he did not take it. ²⁴And they crucified him, and divided his clothes among them, casting lots to decide what each should take.

²⁵It was nine o’clock in the morning when they crucified him. ²⁶The inscription of the charge against him read, ‘The King of the Jews.’ ²⁷And with him they crucified two bandits, one on his right and one on his left. ²⁹Those who passed by derided him, shaking their heads and saying, ‘Aha! You who would destroy the temple and build it in three days, ³⁰save yourself, and come down from the cross!’ ³¹In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, ‘He saved others; he cannot save himself. ³²Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.’ Those who were crucified with him also taunted him. (Mark 15:21-32)

This was to fulfil what the scripture says, ‘They divided my clothes among themselves, and for my clothing they cast lots’

(John 19:24; see Psalm 22:18)

These things occurred so that the scripture might be fulfilled, ‘None of his bones shall be broken.’ ³⁷And again another passage of scripture says, ‘They will look on the one whom they have pierced.’

(John 19:36-37; see Psalm 34:20; 22:16; Zechariah 12:10)

The Death of Jesus

When it was noon, darkness came over the whole land until three in the afternoon. ³⁴At three o’clock Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ which means, ‘My God, my God, why have you forsaken me?’³⁵When some of the bystanders heard it, they said, ‘Listen, he is calling for Elijah.’ ³⁶And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, ‘Wait, let us see whether Elijah will come to take him down.’ ³⁷Then Jesus gave a loud cry and breathed his last. ³⁸And the curtain of the temple was torn in two, from top to bottom. ³⁹Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, ‘Truly this man was God’s Son!’

⁴⁰There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. ⁴¹These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem. (Mark 15:33-41)

Matthew gives further details.

And about three o’clock Jesus cried with a loud voice, ‘Eli, Eli, lema sabachthani?’ that is, ‘My God, my God, why have you forsaken me?’ ⁴⁷When some of the bystanders heard it, they said, ‘This man is calling for Elijah.’ ⁴⁸At once one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink. ⁴⁹But the others said, ‘Wait, let us see whether Elijah will come to save him.’ ⁵⁰Then Jesus cried again with a loud voice and breathed his last. ⁵¹At that moment the curtain of the temple was torn in two, from top to bottom. The earth shook, and the rocks were split. ⁵²The tombs also were opened, and many bodies of the saints who had fallen asleep were raised. ⁵³After his resurrection they came out of the tombs and entered the holy city and appeared to many. (Matthew 27:46-53)

The Burial of Jesus

It was Preparation Day (that is, the day before the Sabbath). So as evening approached, ⁴³Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus’ body. ⁴⁴Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. ⁴⁵When he learned from the centurion that it was so, he gave the body to Joseph. ⁴⁶So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb. ⁴⁷Mary Magdalene and Mary the mother of Joseph saw where he was laid. (Mark 15:42-47 NIV)

Comment from Dr Michael Evans

I was told by a distinguished rabbi about the ceremony when the Children of Israel presented lambs to the priest. The lamb would be impaled on a horizontal and vertical pole. Its back would be flayed to ensure it was a spotless lamb. None of its bones would be broken, and the blood would be drained from the lamb.

Does that sound familiar? The lamb was roasted on two poles forming a cross. Jesus Christ, the Lamb of God, was placed on a cross. His hands and feet were pierced, and none of His bones were broken. Jesus was crucified on the very day the Passover lambs were being offered up.

Dr Michael Evans (Jerusalem Prayer Team)

For by one offering He has perfected forever those who are being sanctified (Hebrews 10:14).
And my God shall supply all your need according to His riches in glory by Christ Jesus (Philippians 4:19).

Holy Week

Holy week, from Jesus’ triumphal entry into Jerusalem on Palm Sunday to his death and resurrection, is by far the greatest week in history.

Jesus, the Lamb of God, the Son of God, the Saviour of the world, chose to be crucified in Jerusalem at the Passover festival. He became our Passover Lamb, slain from the foundation of the world.

The Old Testament points to Jesus, the Messiah, God’s Anointed One. The New Testament tells his story and calls us to respond in faith to his gift of salvation and eternal life.

Key Passages

Holy Week: the last week of the earthly life of Jesus may be summarized this way as a general guide. The different Gospels record different events, each one telling the Gospel, the good news, in their own way. So this arrangement is just an estimate of the sequence of the momentous developments in Holy Week.

This summary follows the outline in Mark’s Gospel:

Selections from The Lion of Judah (4) The Death of Jesus

Palm Sunday – Day of Demonstration

Mark 11:1-11 (Zech 9:9) – Jesus enters Jerusalem

Monday – Day of Authority

Mark 11:12-19 – fig tree, temple cleansed

Tuesday – Day of Conflict

Mark 11:20 – 13:36 – debates with leaders

Wednesday – Day of Preparation

Mark 14:1-11 – anointed at Bethany

Thursday – Day of Farewell

Mark 14:12-42 – last supper

Good Friday – Day of Crucifixion

Mark 14:43 – 15:47 – trials and death

Saturday – Day of Sabbath

Mark 15:46-47 – tomb sealed

Easter Sunday – Day of Resurrection

Mark 16:1-18 – resurrection appearances

The following selections give highlights of key events that week.

These passages remind us of events from the most momentous week in all history, and indeed in all eternity. The Lamb of God, slain from the foundation of the world, took our sin upon himself, died in our place, and conquered death. He alone is the Saviour of the World. All who believe in him, all who trust him, will not die but live for ever with him.

Holy Week: Confrontation

Description	Location	Scripture
The supper in Simon’s house	Bethany	Mt 26:6-13 Mk 14:3-9 Jn 12:1-9
Mary anoints Jesus	Bethany	Mt 26:7-13 Mk 14:3-8 Jn 12:3-8
Triumphal entry into the city	Jerusalem	Mt 21:1-11, Mk 11:1-10, Lk 19:29-44 Jn 12:12-19
Survey of the Temple	Jerusalem	Mk 11:11
Retirement to Bethany	Bethany	Mk 11:11
Withering of the barren fig-tree	Olivet	Mt 21:18-19, Mk 11:12-14
Second cleansing of the Temple	Jerusalem	Mt 21:12-17 Mk 11:15-19, Lk 19:45-48
Retirement to Bethany	Bethany	Mt 21:17, Mk 11:19
The lesson of the fig-tree	Olivet	Mt 21:20-22, Mk 11:20-25
Discourses in the Temple:	Jerusalem	Mk 11:26
The rulers’ question	Jerusalem	Mt 21:23-27, Mk 11:27-33, Lk 20:1-8
The parable of the two sons	Jerusalem	Mt 21:28-32
Parable of the wicked husbandmen	Jerusalem	Mt 21:33-46, Mk 12:1-12, Lk 20:9-19
Parable of the wedding garment	Jerusalem	Mt 22:1-14
The subtle questions:-
1) of the Pharisees – the tribute money	Jerusalem	Mt 22:15-22, Mk 12:13-17, Lk 20:20-26
2) of the Sadducees – the resurrection	Jerusalem	Mt 22:23-33, Mk 12:18-27, Lk 20:27-39
3) of the Lawyer – the great commandment	Jerusalem	Mt 22:34-40, Mk 12:28-34
Our Lord’s counter question	Jerusalem	Mt 22:41-46 Mk 12:35-37, Lk 20:41-44
Scribes and Pharisees denounced	Jerusalem	Mt 23:13-33
The widow’s mite	Jerusalem	Mk 12:41-44, Lk 21:1-4
The coming of the Greeks	Jerusalem	Jn 12:20-36
The departure to the Mt of Olives	Olivet	Mt 24:1-3, Mk 13:1-3

Prediction 1: the destruction of Jerusalem	Olivet	Mt 24:3-28, Mk 13:3-23, Lk 21:5-24
Parable of fig-tree and all the trees	Olivet	Mt 24:32,33, Mk 13:28,29, Lk 21:29-32

Prediction 2: of the second coming	Olivet	Mt 24:28-51, Mk 13:23-37, Lk 21:24-36
Parable of the householder	Olivet	Mk 13:34
Parables:- The ten virgins	Olivet	Mt 25:1-13
Parables:- The talents	Olivet	Mt 25:14-30
Parables:- The sheep and the goats	Olivet	Mt 25:31-46
The Sanhedrin in council	Jerusalem	Mt 26:3-5, Mk 14:1-2, Lk 22:1-2
Compact of the traitor	Jerusalem	Mt 26:14-16, Mk 14:10,11, Lk 22:3-6

The Last Supper

Preparation of the Passover	Jerusalem	Mt 26:17-19, Mk 14:12-16, Lk 22:7-13
Washing the apostles’ feet	Jerusalem	Jn 13:1-17
The breaking of bread	Jerusalem	Mt 26:26, Mk 14:22, Lk 22:19
‘One of you shall betray me’	Jerusalem	Mt 26:21, Mk 14:18, Lk 22:21, Jn 13:21
‘Is it I ?’	Jerusalem	Mt 26:22-25, Mk 14:19
Giving of the dipped bread	Jerusalem	Jn 13:26,27
Departure of Judas Iscariot	Jerusalem	Jn 13:30
Peter warned	Jerusalem	Mt 26:34, Mk 14:30, Lk 22:34, Jn 13:38
Blessing the cup	Jerusalem	Mt 26:27-28 Mk 14:23-24 Lk 22:17
The discourses after supper	Jerusalem	Jn 14:1-16:33
Christ’s prayer for his apostles	Jerusalem	Jn 17:1-17:26
The hymn	Jerusalem	Mt 26:30, Mk 14:26

Gethsemane and Trials

The agony	Gethsemane	Mt 26:37, Mk 14:33, Lk 22:39, Jn 18:1
The thrice-repeated prayer	Gethsemane	Mt 26:39-44, Mk 14:36-39, Lk 22:42
Sweat and angel support	Gethsemane	Lk 22:43-44
The sleep of the apostles	Gethsemane	Mt 26:40-45, Mk 14:37-41, Lk 22:45-46
Betrayal by Judas	Gethsemane	Mt 26:47-50, Mk 14:34,44, Lk 22:47, Jn 18:2-5
Peter smites Malchus	Gethsemane	Mt 26:51, Mk 14:47, Lk 22:50, Jn 18:10
Jesus heals the ear of Malchus	Gethsemane	Lk 22:51
Jesus forsaken by disciples	Gethsemane	Mt 26:56, Mk 14:50
Jesus led to Annas	Jerusalem	Jn 18:12-13
Jesus tried by Caiaphas	Jerusalem	Mt 26:57, Mk 14:53, Lk 22:54, Jn 18:15
Peter follows Jesus	Jerusalem	Mt 26:58, Mk 14:54, Lk 22:55, Jn 18:15
The high priest’s adjuration	Jerusalem	Mt 26:63, Mk 14:61
Jesus condemned, buffeted, mocked	Jerusalem	Mt 26:66,67, Mk 14:64-65, Lk 22:63-65
Peter’s denial of Christ	Jerusalem	Mt 26:69-75, Mk 14:66-72, Lk 22:54-62, Jn 18:17-27
Jesus before Pilate	Jerusalem	Mt 27:1-2, Mk 15:1, Lk 23:1 Jn 18:28
Repentance of Judas	Jerusalem	Mt 27:3
Pilate comes out to the people	Jerusalem	Jn 18:29
Pilate speaks to Jesus privately	Jerusalem	Jn 18:33
Pilate orders him to be scourged	Jerusalem	Mt 27:26 Mk 15:15 Jn 19:1
Jesus crowned with thorns	Jerusalem	Mt 27:29 Mk 15:17 Jn 19:2
‘Behold the man’	Jerusalem	Jn 19:5
Jesus accused formally	Jerusalem	Mt 27:11 Mk 15:2 Lk 23:2
Jesus sent by Pilate to Herod	Jerusalem	Lk 23:6-11
Jesus mocked, arrayed in purple	Jerusalem	Lk 23:6-11
‘Behold your King’	Jerusalem	Jn 19:14
Pilate desires to release him	Jerusalem	Mt 27:15, Mk 15:6, Lk 23:17, Jn 19:12
Pilate’s wife message	Jerusalem	Mt 27:19
Pilate washes his hands	Jerusalem	Mt 27:24
Pilate releases Barabbas	Jerusalem	Mt 27:26
Pilate delivers Jesus to be crucified	Jerusalem	Mt 27:26, Mk 15:15, Lk 23:25 Jn 19:16

Crucifixion

Simon of Cyrene carries the cross	Jerusalem	Mt 27:32, Mk 15:21, Lk 23:26
They give Jesus vinegar and gall	Golgotha	Mt 27:34, Mk 15:23, Lk 23:36
They nail him to the cross	Golgotha	Mt 27:35, Mk 15:24-25, Lk 23:33, Jn 19:18
The superscription	Golgotha	Mt 27:37, Mk 15:26, Lk 23:38, Jn 19:19

1) Father, forgive them	Golgotha	Lk 23:34
His garments parted, and vesture allotted	Golgotha	Mt 27:35, Mk 15:24, Lk 23:34, Jn 19:23
Passers-by rail, the two thieves revile	Golgotha	Mt 27:39-44, Mk 15:29-32, Lk 23:35
The penitent thief	Golgotha	Lk 23:40
2) Today you will be with me …	Golgotha	Lk 23:43
3) Woman, behold your son. …	Golgotha	Jn 19:26,27
Darkness over all the land	Golgotha	Mt 27:45, Mk 15:33, Lk 23:44,45
4) My God, my God, why … ?	Golgotha	Mt 27:46, Mk 15:34
5) I thirst	Golgotha	Jn 19:28
The vinegar	Golgatha	Mt 27:48, Mk 15:36, Jn 19:29
6) It is finished	Golgotha	Jn 19:30
7) Father, into your hands …	Golgotha	Lk 23:46
Rending of the veil	Jerusalem	Mt 27:51, Mk 15:38, Lk 23:45
Graves opened, saints resurrected	Jerusalem	Mt 27:52
Testimony of Centurion	Golgotha	Mt 27:54, Mk 15:39, Lk 23:47
Watching of the women	Golgotha	Mt 27:55, Mk 15:40, Lk 23:49
The piercing of his side	Golgotha	Jn 19:34
Taking down from the cross	The Garden	Mt 27:57-60, Mk 15:46, Lk 23:53, Jn 19:38-42
Burial by Joseph of Arimethea, Nicodemus	The Garden	Mt 27:57-60, Mk 15:46, Lk 23:53, Jn 19:38-42
A guard placed over the sealed stone Back to The Lion of Judah	Garden	Mt 27:65-66

Pentecostalism’s Global Language, interview with Walter Hollenweger

by Geoff 19 March 2012 1 Comment

Pentecostalism’s Global Language

by Walter Hollenweger

Dr Walter Hollenweger was Professor of Mission at the University of Birmingham. His books The Pentecostals (1972) and Pentecosalism (1997) are landmark volumes.

Renewal Journal 13: Ministry – PDF

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It’s not tongues but
a different way of being a Christian

Why is Pentecostalism so popular? It is now over half a billion strong worldwide, and has been and continues to be the fastest-growing Christian movement in the world. It has made inroads not only in third-world regions like Africa and Latin America, but it also continues to attract huge followings in the United States and Europe.

Walter J. Hollenweger is the leading expert on worldwide Pentecostalism, which he has been studying for more than 40 years. Having grown up in the Pentecostal church, he later became ordained in the Reformed Church of Switzerland. From 1965 to 1971 he was executive secretary of the World Council of Churches, then served as professor of mission at England’s University of Birmingham for 18 years. His seminal book The Pentecostals (Hendrickson, 1972) was recently followed up by Pentecostalism: Origins and Developments Worldwide (Hendrickson, 1997).

What is a Pentecostal?

Worldwide there is so much variety that about all one can say is that a Pentecostal is a Christian who calls himself a Pentecostal. Though Americans tend to focus on the gift of tongues, overall Pentecostals emphasize that God has given several gifts – not just speaking in tongues but also healing and the so-called rational gifts like organization or building a school. Diverse gifts to diverse people. It’s not a strictly theological definition but a phenomenological one.

Why is speaking in tongues the focus in America?

There are many reasons, of course, but one is that American and other middle-class cultures, as in Switzerland, find tongues an extraordinary phenomenon, so these experiences get a lot of attention. In Africa or Mexico, on the other hand, speaking in tongues and healings are not considered extraordinary – they can even be found in some indigenous pagan religions. (Speaking in tongues is not even “supernatural,” as many Pentecostals have found out.) Tongues aren’t even spoken in a lot of third-world Pentecostal churches. Instead, third-world Pentecostals focus on corporate worship, singing together, and Christian education. American Pentecostals don’t seek education as much as an experience of the supernatural.

What have been the key changes in Pentecostalism?

First, more and more young Pentecostals are becoming scholars through reputable universities. It’s true for Pentecostals in Europe, North America, and Latin America. It’s also true for Africa and for Asia.

There are now several hundred young Pentecostal scholars with doctorates, and that, of course, changes the breadth and depth of Pentecostalism. Most of them have maintained their roots in Pentecostalism, so they are now bilingual. They can speak in the university language, in the language of concepts and definitions, but they can also speak in the oral language of Pentecostalism, and I think that is an extremely important part of their success.

Second, this increase in education has led in many places to more ecumenical openness. In the past, nobody wanted to talk to the Pentecostals, and the Pentecostals didn’t want to talk to any of the other churches because they saw them as a lost cause. Now, for instance, there is a worldwide dialogue between Pentecostals and Roman Catholics that has been going on for 20 years. There have also been many contacts with the World Council of Churches, and the latest example is a global dialogue with the Presbyterian churches.

David du Plessis, a pioneer in ecumenism, has been instrumental in both these changes. He went to the Catholics. He went to the World Council of Churches. He went to all the universities. And the fact that he was a reasonable man and also a Pentecostal astonished many people. They thought Pentecostals were all a little crazy and could not think properly. But when they got to know him, they realized that it is possible to speak in tongues and be a critical scholar.

Another change, of course, is the worldwide explosive growth to nearly half a billion adherents.

Why is Pentecostalism so popular?

Some scholars think it has to do with its theology and doctrine. But Pentecostal theology is not homogeneous. Others think it’s because of Pentecostals’ aggressive evangelism. That is partly true because a real Pentecostal is by definition an evangelist, whose faith is as infectious as the flu.

The most important reason is that it is an oral religion. It is not defined by the abstract language that characterizes, for instance, Presbyterians or Catholics. Pentecostalism is communicated in stories, testimonies, and songs. Oral language is a much more global language than that of the universities or church declarations. Oral tradition is flexible and can adapt itself to a variety of circumstances.

Can’t oral tradition drift off into sub-Christian and even heretical beliefs?

Certainly, but overall there is a basic evangelical consensus among Pentecostals. They are similar to the early church in this respect. Early Christians didn’t have a formal, written confession of faith, as Presbyterians and others do today. They had the stories of Jesus. Even Jesus didn’t spell out doctrine; he gave his followers stories of miracles, and taught through proverbs and parables.

The earliest church was united, but not as much through their theology as through the Lord’s Prayer, Paul’s collection for Jerusalem (his theological “enemies”), baptism, and the Eucharist. Their statements of faith were simple, and the simplest was “Jesus is Lord.” It was a very different way of achieving togetherness, and it was achieved through these oral forms.

Ironically, when the ecumenical confessions came later, they did not unite the church. They divided it, as propositional theology always does. But across divided theology, it is possible to pray together, to sing together, and to act together. That’s what Pentecostals do at their best.

Is it fair to say that when you convert to Pentecostalism, you are converting not to a certain theology but to a new experience of faith?

Yes, and that has important evangelistic consequences for Pentecostals.

In many circles, when you become a Christian, you talk about gaining a new understanding of the Lord’s Supper and baptism (they are either more or less sacramental), but other people are not terribly interested in that. When you become a Pentecostal, you talk about how you’ve been healed or your very life has been changed. That’s something Pentecostals talk about over and over, partly because people are interested in hearing that sort of thing.

Pentecostalism today addresses the whole life, including the thinking part. More mainline forms of Christianity address the thinking part first and that often affects the rest of life, but not always.

Yet it seems most Pentecostals are far more right-brained and intuitive than left-brained and rational.

Indeed, the “orality” of Pentecostalism – the singing, the dancing, the speaking in tongues – accents the intuitive. But a mature Pentecostal will try to connect the intuitive and the rational. Always emphasizing the analytical will destroy faith. But only emphasizing the intuitive leads to chaos. A challenge of the Pentecostal movement is to combine rational thinking with its spontaneous emotional side.

This is the challenge for all Christians, really. The rationalist needs the Toronto Blessing and has to be slain in the Spirit to realize that. It sometimes seems silly to me, but you’ll notice that it is rationalists and intellectuals who fall down. People who have a balanced emotional and intuitive life don’t need that. True, some rationalists dance, sing, go walking in the mountains, or play a musical instrument, but then they go back to their science, to rational lives, and the two are not connected.

What most concerns you as you think about Pentecostalism in the coming century?

First, Pentecostalism must confront its tendency to segregate and separate into countless denominations. It’s happening all the time, and it really is a scandal.

The other challenge is common to all Christian churches: What do we do with the ecological threat to the world? What do we do with the threat of hunger and the plight of refugees? It’s a challenge that will hit Pentecostals harder than any other churches because their largest churches are on the poor side of the world. But as Christians, we have a contribution to make — not just in money but in prayer and in developing solutions that politicians cannot.

But Pentecostals are not known for their social activism.

That’s true in some ways, but it is a misconception in others. Many of Martin Luther King’s marchers were black Pentecostals. In Brazil there are many Pentecostals sitting in parliament. And in many third-world countries, Pentecostals are trying to develop new ways of gaining political influence without the game playing we have in the West. In Latin America, for example, they try to work with sectors of the Catholic church to get water or a school or a new street for a poor district. So there are quite a number of places where Pentecostals take up the structural issues, but they do not take them up by founding political parties. They start from the local needs and the local misery people experience every day.

Spring 1998, Vol.XVII, No. 2, Page 42. Used with permission.

(c) Renewal Journal 13: Ministry, 1998, 2012.
Reproduction is allowed with the copyright included in the text.

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