The contributors of this issue of the Journal illustrate in various ways how the Reformation has impacted Pentecostalism and how continues to do so. As one reads through these articles one rightfully may ask in return how Pentecostal theology and praxis impacts the churches of the Reformation? The interaction is fascinating.
William Kay’s contribution on Luther and Pentecostals introduces us to the Reformer Martin Luther and then compares the two renewalist movements that have shaped world Christianity. He addresses issues like the identity of spiritual experience, the tension between prophetic fire and rational critique and gives reasons why Luther, especially in his later years, had an antagonistic attitude towards Jews whereas Pentecostals are generally known to be well-disposed towards the situation of Jews and their spiritual journey. In his conclusion, William Kay encourages the dialogue between Lutheran theology and Pentecostal spirituality.
Sue Sainsbury introduces the reader to a theology of suffering that evolved from the life and circumstances of Menno Simons, a key figure of the radical Reformation that would lead to the founding of the Mennonite church. The focus is on Christian discipleship in an adversarial context and is relevant today in two aspects. First, because Christianity stands under the stress of persecution more than ever before, and, second, because there is a stream of Christianity, often found in Pentecostal circles that emphasizes a good and victorious life, at times eclipsing the reality of suffering and the cross. If the incarnation of Christ is costly to God, would the life of a Christian then not be an expression of costly discipleship?
Wolfgang Vondey reflects on the role Pentecost plays in the Reformation and in Pentecostalism. How is the event interpreted by the different traditions and what could be a fundamental challenge to both as the churches commemorate the beginning of the Reformation 500 years ago? Vondey raises a fundamental question: Is Pentecost for the church of the church for Pentecost? His answer opens avenues to an ecumenical engagement that is relevant and fruitful.
Dale Coulter focuses on the reformed notion of sola fide and how it plays a central role in Pentecostalism. In the first part of the article, Coulter draws a theological genealogy of Pentecostalism and focuses on the spiritual affections emphasized by John Wesley. ‘Pentecostals retained the focus on faith as an affective movement that awakened the spiritual senses of the soul by the Spirit’s formation of Christ within’. In the second section Dale Coulter explains how the reformers, especially Martin Bucer, Peter Martyr Vermigli and Martin Luther, understood sola fide as an affective transformation towards Christ, through which the Holy Spirit effectuates the right ordering of the affections. We have a theology of encounter ultimately impacting Pentecostalism. Coulter also brings in the notion of Spirit Baptism into that context.
The last article raises the question in what way the teachings of the Upper German and Swiss Reformation have been received by Pentecostals. After focusing on the understanding of the Lord’s Supper, the development of congregationalism and the interpretation of Scripture, examples are given of where Pentecostals are ready to go beyond what is commonly perceived as their foundations stemming from the Reformation. Reasons for these developments are found in the history, linguistic plurality and cultural diversity within this renewalist movement.
The different articles that comprise this issue show how important the Reformation is to Pentecostalism, but they also introduce the reader to a wider context and to the fact that the reformation of the church continues. For this to happen it is important to know the past. It is also necessary to remain in dialogue with the churches today.