Asian and Journal of Pentecostal Studies and APTS Press, 2010

In 2006, we celebrated the 100th anniversary of the beginning of the Azusa Street revival. A revival that not only was important in establishing the modern Pentecostal movement in North America, it also was influential in the expansion of the movement worldwide. The Azusa Street revival had the international influence in establishing the baptism of the Holy Spirit as a corporate tradition, as opposed to either as purely an individual experience or as a theological rationality. As such, I will look at the role of the baptism in the Holy Spirit as foundational to the formulating of the ‘Pentecostal Paradigm’ that is distinctive, yet part of the broader Christian orthodoxy. In this essay, I will argue that rather than a set of ‘doctrines’ per se, in one sense it was a ‘spirituality’2 that was a ‘shift’ from a previous paradigm indicative due to the baptism of the Holy Spirit. In this essay, by ‘Pentecostal,’ I am referring to the Classical Pentecostal and those of the NeoPentecostal or Charismatic classification who uphold Classical Pentecostal beliefs and practices in relation to the baptism of the Holy Spirit with the concomitant glossolalia.3 It is not within the parameters of this essay to deal with the relationship of the baptism of the Holy Spirit and glossolalia, nor give an explanation of glossolalic activity; these will be assumed as the norm for ‘Pentecostals.’ This essay will consist of two main parts: First will be a discussion on the nature of ‘paradigms,’ ‘paradigm shifts’ and related material in reference to the baptism of the Holy Spirit. The second section will look at specific elements of a ‘Pentecostal Paradigm.’ Following these some appropriate concluding remarks will be made.

Religious Studies Review, 2013

Pneuma, 2007

Journal of Pentecostal Theology, 2016

The coming of the Spirit at Pentecost represents both fulfillment and anticipation of eschatological expectations in as much as Pentecost both fulfills previous expectations regarding the coming of the Spirit and represents a promise of the future consummation of the work of God. This already/not yet reality of the eschaton is evident throughout pneumatology and carries implications for ministry and Christian living and for the doctrine of Spirit baptism. Believers should minister in the power of the Spirit with the aim of the kingdom of God that is already present while longing with Spirit-inspired hope for the future eschatological work of the Spirit that has not yet taken place. Furthermore, Spirit baptism is eschatological in as much as Pentecost fulfills and anticipates numerous eschatological expectations regarding the coming of the Spirit, including not only power for witness, but also a new heart, obedience, new life, and eventually resurrection.

2014

The rise of missionary activities in Sub-Saharan Africa eventually led to the emergence of Pentecostalism and Pentecostal churches in that region including the Church of Pentecost in Ghana. In a culture where there are strong emphasis on spirit activities and their impact on the physical world, Pentecostal doctrines of Spirit baptism and power along with other Pentecostal liturgies have made Pentecostalism attractive to Ghanaians. With branches in over eighty nations across the continents, the Church of Pentecost is a model example of an African Pentecostal church which has contributed significantly to understanding Pneumatology within the African churches, both at home and in the Diaspora. This paper examines the Lukan concept of Spirit baptism and power in church praxis by undertaking research on the Church of Pentecost and specifically its Birmingham branch. The thesis begins by exploring Spirit baptism as power for service/witness from a Lukan perspective. This leads to investig...