Holistic, Communal, Diverse and Humble

A vision for Charismatic, Decolonial Theological Education

HELEN COLLINS

Eucharisma 1, (Spring 2024), 41-48.

Introduction

Ubiquitous in the literature is the assertion that Pentecostal/charismatic Christians¹ have a history of anti-intellectualism, and that they have not prioritised theological education in their missions and ministry.² Historically, Charismatics have tended to see academic study as somehow in opposition to the work of the Holy Spirit, a form of ‘dead intellectualism’³ which undermines their conviction that authority to minister comes from the Holy Spirit and not from qualifications.⁴ Study is thought to be a ‘waste of time, energy, and money,’⁵ because it is not seen as relevant to people’s lives of faith.

However, despite this scepticism towards the academy, there are an abundance of charismatic training programmes—from church-based prophecy schools, to ministry internships, to discipleship courses—which have flourished since the beginning of the Movement.⁶ Such training has often been characterised as practical and informal,⁷ teaching people what to believe, and how to encounter God, rather than how to explain or interrogate their ideas.⁸ Therefore, charismatics cannot be characterised as ‘anti-training,’ but they have often been ‘anti-academy.’

In this article, I will examine how this charismatic ambivalence towards the academy is now being voiced more widely, by Christians from a range of traditions and denominations, through the lens of a decolonial critique.⁹ I will argue that charismatic Christianity is well-placed to share insights with these works of decolonising theological education, due to four areas of shared concern: holistic engagement, communal participation, diverse contributions, and humble dependency. I will conclude by arguing that despite these areas of mutual interest, there are three areas where charismatics need to receive the insights of others: rigorous analysis, ecumenical accountability, and public dialogue.

Sharing Insights: A Charismatic, Decolonial Theological Education

Academic theological education is in crisis. Across the West, colleges, seminaries, and Higher Education providers are feeling the effects of the sharp decrease in church attendance, and are experiencing a correlated decline in student recruitment alongside a terrific escalation in the costs and compliance required to deliver their accredited programmes.¹⁰ Amid these crises, and perhaps also because of them, there are growing calls for the academy to recognise and address its damaging colonial legacy.¹¹ These decolonisation critiques highlight how Western theological education, informed by Enlightenment paradigms, has continued to privilege and centre rationalist, objective, abstract ways of knowing as the uniquely superior form of knowledge construction for all people and places. Western theological education is charged with exporting these methods around the world in ways which marginalise, ridicule, and destroy the knowledge paradigms of different cultures and contexts. The recent Eerdmans series, Theological Education Between the Times, invites a range of authors to reflect on their experiences of Western theological education and to reimagine what a decolonised theological education of the future needs to look like for a multicultural and global church. 

Many of the themes raised in the Eerdmans series have strong resonances with charismatic Christians’ experiences of being alienated from the academy. For charismatics, Western theological education has deliberately eclipsed the experiential and supernatural dimensions so central to their faith.¹² The cherished rationalism, objectivity, and criticality of the Western academy seem diametrically opposed to a charismatic approach to theological knowledge which is experiential, confessional, and missional.¹³ As such, there are clear resonances between a decolonial and a charismatic critique, which global majority Pentecostal scholars have identified.¹⁴ I want to add to these contributions by explicitly collating areas of overlap to offer a decolonial critique of theological education which is substantiated by a charismatic theology.¹⁵ I will show how charismatic Christianity has rich insights to offer to the theological academy, and I suggest that such insights may indeed help theological education to respond better to its present crisis, and hopefully rediscover its telos to serve the global church. 

1. Holistic Engagement

Both a charismatic and a decolonised vision for theological education highlight how humans are more than just ‘walking heads,’ and as such, they argue that we need an embodied, affective education and not just a rational, cerebral approach. Charismatics understand their faith in terms of orthopraxy (right practice), orthodoxy (right belief), and orthopathy (right feeling),¹⁶ and they therefore need a theological education which reflects the ways in which these mutually inform and enrich one another.¹⁷ Yong describes this as a ‘head-heart-hands’ approach to education,¹⁸ where no dimension of what it means to be human is prioritised at the expense of the others. Smith describes Pentecostals not as ‘anti-rational’ but as ‘anti-rationalist’ because they resist the elevation of reason over against all other ways of knowing.¹⁹ Thus, charismatics requires a curriculum and pedagogy which seeks to train students in reason, but also in intuition, affection, relationality, habituation, imagination, and wisdom in order that people might not just know about God, but know God in ‘dynamic, experiential, relational’ ways.²⁰ 

Likewise, from a non-Charismatic perspective, literature on decolonising theological education calls for a similar renewed focus on bodies as sites of knowledge which tell stories and carry understanding.²¹ For example, the way a person of colour learns to orientate their body within a white-majority space carries and communicates a history of racism and exclusion which is known through lived experience more than it is learnt through explanation. A decolonised perspective also advocates that holistic theological education needs to help us learn to love the other in the way that God does, to desire and delight in their ‘otherness,’ to grow our Eros so that we receive the other as gift, without seeking to turn them into versions of ourselves.²² Such a perspective celebrates narratives, poetry, family, art, and anecdotes as ways of knowing and living out this love,²³ and it embraces the imagination to explore how knowledge might set hearts on fire.²⁴ A decolonial theological education recognises that formation needs to be holistic, and a charismatic theological anthropology substantiates this. It offers a theological rationale for holistic theological education: to equip the church to encounter the Spirit in embodied, affective, and cognitive ways.²⁵

2. Communal Participation

A charismatic and a decolonised approach to theological education embraces not only the holistic but also the communal and relational dimensions of our humanity. For charismatics, theological education must take place in community because it is orientated to ministry, which is all about being with and for other people. An education for ministry requires a spiritual, ethical, and relational formation which can only happen in a community.²⁶ Charismatics recognise that what we know of God, we know together as the body of Christ joined by the Spirit. It is this church context within which individual encounters with God find shape, language and purpose, and so knowledge is socially and ecclesially produced.²⁷ Such knowledge is held within and disseminated for the strengthening of the church, which is the primary motivation for all study.²⁸ For charismatics, theological knowledge is also necessarily missional, always orientated to the transformation of an ‘ever-expanding audience’²⁹ as other people come to hear and receive the gospel. Therefore, theological study must always be done with and for others, by the empowering of the Holy Spirit.

In a related way, the decolonising perspectives focus on the importance of education in and through networks and communities. Liu Wong recognises the importance of family, friends, and neighbours in the theological formation process, and describes ways that her college seeks to include communities, churches, and neighbourhoods in the students’ education.³⁰ Sun describes her Chinese-American diaspora college, and the ways that multilingual instruction enables students to learn in ways which do not separate them from the communities to whom they are called to minister.³¹ Jennings emphasises the importance of building together, where diverse people have space to bring their contributions, recognising that we all have only fragments of knowledge. People then co-labour to join their fragments together and create something new and inclusive.³² Decolonial theological education must allow participation in ways which build and sustain community, and thus promote inclusion. A charismatic ecclesiology can offer a robust, theological rationale for this work of communal participation, especially through the gifts of the Spirit and the body of Christ metaphor. A decolonised and charismatic theological education would encourage and equip people with a broad spectrum of spiritual gifts for the building up of the whole body.

3. Diverse Contributions

Building upon the previous points, charismatic and decolonial theological education which is holistic and communal must also celebrate the diverse contributions of all peoples, and not just continue to centre White, Euro-American perspectives. Early global Pentecostals had few books or scholars of their own to learn from, and so much of their thinking was imported from the West. This importation came mostly through missionaries who brought their ideas, their books and their money and inserted them into other cultures without recognising the dissonance and damage this created.³³ Yong highlights how the many tongues of Pentecostal is the theological rationale and impetus for a pedagogy which embraces many voices and does not prioritise one global perspective over another.³⁴ God delighted to pour the Spirit upon the church, creating a cacophony of sounds from all tribes and nations, each declaring the wonders of God in their own languages. As such, the Spirit embraces and accentuates diversity and difference for the glory of God. Likewise, it is the vision of the Spirit poured out on all flesh in Acts 2.17-18 which means that knowledge of God is for all people: men and women, young and old, slave and free. The Spirit is for all without exception and therefore knowledge of God is accessible to and witnessed within each individual life baptised in the Spirit. This means that there must be a democratisation of study for charismatics, so that all people, regardless of background or status, can access theological education. Moreover, because of their personal encounters with the Spirit, each person must also be able to contribute to the content and shape of that education, and not just be the recipients of others’ ideas.³⁵

Within much of the literature on decolonising theological education, there is a recognition of the ways in which Western forms of education have excluded global majority participants. D-Davidson catalogues the various ways that Asian theology students are disadvantaged when Western concepts of time, communication, power, identity, relations, and achievements are all baked-in to the content and form of the theological curriculum.³⁶ Naidoo demonstrates how so much of the formation in a college happens within the ‘hidden curriculum’ of the educational culture and ethos, where often, ethnicism, racism and sexism roam unchecked.³⁷ Powery also catalogues the ways in which Western theological education has wounded and excluded black bodies and denied them participation in theological construction.³⁸ In these ways, decolonial critiques highlight the injustice of the present systems of exclusion, and advocate for a more diverse, inclusive theological education where the different contributions can be heard and received. Decolonial theological education must enable the contributions of all people as a matter of justice. Charismatic theological education builds on this important contribution to show that precisely because the Spirit is poured out on all flesh without partiality, all people are included, not just because it is fair and right, but because God delights in and loves diversity.

4. Humble Dependency

The above summaries of a decolonised theological education highlight that future approaches need to be much humbler and more tentative than they have been in the past. If theological education is to be communal and diverse, it will invariably involve wrestling with dissonant perspectives and ideas. Teachers and students will require humility in sharing what they know, and dependency on one another as they seek to bring their fragments together. Jennings rejects traditional theological education because its goal is colonial: to form ‘a white, self-sufficient man, his self-sufficiency defined by possession, control and mastery.’³⁹ A decolonised theological education must reject all attempts to master knowledge, skills, people, or places and instead embrace humility and mutual dependency. This requires a curriculum which teaches humility and dependency in holistic, integrated ways: intellectually, affectively, and habitually.⁴⁰

For charismatics, this humble dependency relates to our mutuality and reciprocity with our fellow brothers and sisters, but it also flows from the fact that all our knowledge of God comes to us as an encounter with the Spirit. The Spirit is our primary teacher, leading us into all truth (John 16.13) in experiential ways, and tangibly empowering us for teaching and learning. Kahsay argues that classrooms need to be spaces where the presence of the Spirit is a reality rather than just an idea,⁴¹ where the teacher is recognised first as a Spirit-filled witness and only secondarily as an expert in a particular area of academic study.⁴² Charismatic learning environments are where we approach not just others with humility and a sense of mutual dependency, but where we affirm God as the one on whom we all depend for theological insight. Charismatics invite this God, in Christ, to be an active, discernible participant in the classroom, giving gifts of revelation, insight and wisdom, as the Spirit wills. A charismatic perspective can therefore further strengthen and enliven the rationale for a decolonised theological education which embodies humble dependence.

Receiving Insights: Theological Education for Charismatics

So far, I have argued that charismatic Christianity has much in common with decolonial approaches to theological education, and that it can provide a robust theological rationale for a future decolonised education which is holistic, communal, diverse, and humble. However, in the spirit of humility, community and diversity so far outlined, charismatics also need to recognise that they have things to learn from others about theological education, as well as having things to give. To conclude this article, I will apply the four themes so far discussed to areas where I suggest charismatics have more learning to do: rigorous analysis, ecumenical accountability, and public dialogue.

1. Rigorous Analysis

A theological education informed by holistic engagement means charismatics should not elevate rational ways of thinking, but neither should they denigrate them. The life of the mind is just as important for a rounded faith as is right feeling and right action. Charismatics need to be more comfortable allowing their cherished beliefs to be analysed and interrogated, to ensure they truly are leading us into truth.⁴³ As Yong reminds us: ‘unless we Pentecostals develop and model the possibility of a Spirit-filled life of the mind, our children will not be inspired to earnestly seek after the life of the Spirit.’⁴⁴ He highlights Luke 10.27 where Jesus affirms the lawyer’s answer that loving God involves all of our heart, soul, strength and mind. Charismatics would do well to encourage, affirm, and pursue theological education at all levels, such that they can develop practices of rigorous analysis, not for the tearing apart of their beliefs, but so that they might be rightly weighed and tested.⁴⁵ To do so is to exercise the gift of discernment given to the church through the Spirit.

2. Ecumenical Accountability

A theological education informed by communal participation does not mean engaging only with other charismatics or Pentecostals, but it is about recognising that we are part of the global body of Christ through the Spirit, and thus we have things to learn from other denominations. Chan argues for the need for charismatics to have better traditioning processes, where ‘tradition’ is just another name for the Spirit’s ongoing work in the history of the church.⁴⁶ Therefore, we need to give careful attention to what God has done throughout history, and what God is presently doing within other denominations. This careful study will help charismatics to broaden and deepen their love for the God who transcends all human institutions and structures. Ogunewu laments the ways in which theological colleges in Nigeria, and no doubt in the UK, are often run by people with limited training and without external scrutiny, and thus they become theologically impoverished and isolated.⁴⁷ Charismatics would do well to celebrate the ways in which they can learn from and be accountable to their brothers and sisters in other denominations. To do so is to embody the Holy Spirit’s ministry of reconciliation, participating with the Spirit in the work of bringing unity to Christ’s body.⁴⁸

3. Public Dialogue

A theological education informed by diverse contributions does not mean only engaging with other Christians in our pursuit of knowing and loving God. It also means being willing to dialogue with other faith perspectives, with other academic disciplines, and with non-believers. This is both so that we might learn from others, and also be better equipped to share the gospel in ways which connect beyond the church. Raj argues that theological educators should also be activists, participating in public debate and being willing to engage beyond the boundaries of the church for the sake of the gospel.⁴⁹ Charismatics would do well to cultivate relationships and opportunities where these conversations can happen. We can recognise our humble dependency on others by getting involved in situations and conversations of public concern, such as the environmental crisis, racial justice, disability rights, technological usage, and corporate responsibility. To do so is to embrace our solidarity with our fellow creatures as part of God’s loved, broken, redeemed world. To participate in public dialogue is to witness to the Spirit’s ongoing work of renewing the whole creation as we await Christ’s return. 

Conclusion

My prayer is that contemporary charismatics might boldly embrace a renewed, theological education in ways which further encourage and facilitate the work of decolonising academic study. That in doing so, they might help to set a new agenda and shape the future of education, even leading the way for other Christian denominations. My hope is that together, the global church might better bear witness to the kingdom of God through a theological education which is diverse, communal, holistic and humble. I desire that through these endeavours, charismatics might be more rigorously analytical in their thinking, more ecumenically accountable in their practices, and more fervent in publicly dialoguing across divides, all to the glory of God.

1. For a discussion of how I am using these terms, see the Introduction of my recent publication Helen Collins, Charismatic Christianity: Introducing Its Theology Through the Gifts of the Spirit (Grand Rapids, MI: Baker Academic, 2023). ↩︎
2. Allan Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity (Cambridge: Cambridge University Press, 2014), 243; Simo Frestadius, ‘Pentecostal Theological Education: Mapping the Historical Landscape and Reflecting on a Theological Future’, PentecoStudies 20, no. 1 (2021): 58; Rick M. Nañez, Full Gospel, Fractured Minds? A Call to Use God’s Gift of the Intellect (Grand Rapids, MI: Zondervan, 2010). ↩︎
3. Cephas N. Omenyo, ‘African Pentecostalism and Theological Education’, in Handbook of Theological Education in World Christianity: Theological Perspectives – Regional Surveys – Ecumenical Trends, ed. Dietrich Werner et al. (Oxford: Regnum Books, 2010), 744. ↩︎
4. Leke Ogunewu, ‘Charismatic Movements and Theological Education: Past, Present and Future’, Ogbomoso Journal of Theology XIII, no. 2 (2008): 66. ↩︎
5. Josfin Raj, ‘“Production of Knowledge” as a Vocation of Pentecostal Theologians at the Postmodern Turn: Nurturing Research Culture Among Pentecostal Theological Educators in India’, Asian Journal of Pentecostal Studies 24, no. 1 (2021): 65. ↩︎
6. Dietrich Werner et al., eds., Handbook of Theological Education in World Christianity: Theological Perspectives – Regional Surveys – Ecumenical Trends (Oxford: Regnum Books, 2010); Gary Blair McGee, Miracles, Missions and American Pentecostalism (Maryknoll, NY: Orbis Books, 2010). ↩︎
7. an S. Markham, ‘Theological Education in the Twenty-First Century’, Anglican Theological Review 92, no. 1 (2010): 157. ↩︎
8. Paul W. Lewis, ‘Explorations in Pentecostal Theological Education’, Asian Journal of Pentecostal Studies 10, no. 2 (2007): 162; Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition (Eugene, OR: Wipf & Stock, 2000). ↩︎
9. ‘Decolonisation as a term ‘is associated with the historical process of political independence of former colonies…(but it is) a normative idea, a political and economic ideal, or an epistemic project, demonstrating the unsettled nature of its use.’ David Boucher and Ayesha Omar, eds., Decolonisation: Revolution and Evolution (Johannesburg: Wits University Press, 2023), Introduction. ↩︎
10.  Pertinent analyses of these trends can be found in Amos Yong, Renewing the Church by the Spirit: Theological Education After Pentecost (Grand Rapids: Eerdmans, 2020); Daniel O. Aleshire, Beyond Profession: The Next Future of Theological Education (Grand Rapids, MI: Eerdmans, 2021); Ted Smith, The End of Theological Education (Grand Rapids, MI: Eerdmans, 2023). ↩︎
11. For excellent analyses of these themes, see Willie James Jennings, After Whiteness: An Education in Belonging (Grand Rapids, MI: Eerdmans, 2020); Keri Day, Notes of a Native Daughter: Testifying in Theological Education (Grand Rapids, MI: Eerdmans, 2021); Elizabeth Conde-Frazier, Atando Cabos: Latinx Contributions to Theological Education (Grand Rapids, MI: Eerdmans, 2021); Vee J. D-Davidson, ‘Non-Western Students in Majority World Asian Settings: Understanding and Overcoming Barriers Inherent in Cross-Cultural Teaching and Learning’, Asian Journal of Pentecostal Studies 24, no. 1 (2021): 7–20; Eve Parker, Trust in Theological Education: Deconstructing ‘Trustworthiness’ for a Pedagogy of Liberation (London: SCM Press, 2022). ↩︎
12. Allan Anderson, ‘The “Fury and Wonder”? Pentecostal-Charismatic Spirituality in Theological Education’, Pneuma 23, no. 2 (2001): 296; Mark J. Cartledge, ‘Theological Renewal (1975-1983): Listening to an Editor’s Agenda for Church and Academy’, Pneuma 30 (2008): 83–107. ↩︎
13. Veli-Matti Karkkainen, ‘“Epistemology, Ethos, and Environment” In Search of a Theology of Pentecostal Theological Education’, Pneuma 34 (2012): 245–61; Amos Yong, ‘The Spirit, Vocation, and the Life of the Mind: A Pentecostal Testimony’, in Pentecostals in the Academy: Testimonies of Call, ed. Steven M. Fettke and Robby Waddell (Cleveland, TN: CPT Press, 2012). ↩︎
14. Daniel Topf, ‘Pentecostal Theological Education in the Majority World: A Century of Overcoming Obstacles and Gaining New Ground’, Asian Journal of Pentecostal Studies 24, no. 1 (2021): 81–96; Raj, ‘“Production of Knowledge” as a Vocation of Pentecostal Theologians at the Postmodern Turn: Nurturing Research Culture Among Pentecostal Theological Educators in India’; Omenyo, ‘African Pentecostalism and Theological Education’. ↩︎
15. Yong, Renewing the Church by the Spirit: Theological Education After Pentecost is one of the few texts which explicitly brings these together, but using the language of ‘Pentecostal’ and ‘flattened world’. ↩︎
16. Stephen J. Land, Pentecostal Spirituality: A Passion for the Kingdom (Cleveland: CPT, 2010). ↩︎
17. Temesgen Kahsay, ‘Theological Education in the Majority World: A Pentecostal Perspective on The Role of the Holy Spirit in Theological Education’, Asian Journal of Pentecostal Studies 24, no. 1 (2021): 101; Lewis, ‘Explorations in Pentecostal Theological Education’, 168. ↩︎
18. Amos Yong, ‘Theological Education between the West and the “Rest”: A Reverse “Reverse Missionary” and Pentecostal Perspective’, Asian Journal of Pentecostal Studies 24, no. 1 (2021): 31. ↩︎
19. James K. A. Smith, Thinking in Tongues: Pentecostal Contributions to Christian Philosophy (Grand Rapids: Eerdmans, 2010), 53. ↩︎
20. Cheryl Bridges Johns, Pentecostal Formation: A Pedagogy Among the Oppressed (Eugene, OR: Wipf & Stock, 2010), 35. ↩︎
21. Parker, Trust in Theological Education: Deconstructing ‘Trustworthiness’ for a Pedagogy of Liberation, chapter 2; Luke A. Powery, ‘“Do This in Remembrance of Me”: Black Bodies and the Future of Theological Education’, Theology Today 76, no. 4 (2019): 336–47. ↩︎
22. Jennings, After Whiteness: An Education in Belonging, chapter 5. ↩︎
23. Maria Liu Wong, On Becoming Wise Together: Learning and Leading in the City (Grand Rapids, MI: Eerdmans, 2023). ↩︎
24. Mark D. Jordan, Transforming Fire: Imagining Christian Teaching (Grand Rapids, MI: Eerdmans, 2021). ↩︎
25. I discuss these themes further in Collins, Charismatic Christianity: Introducing Its Theology Through the Gifts of the Spirit, Chapter 3. ↩︎
26. Lewis, ‘Explorations in Pentecostal Theological Education’, 171. ↩︎
27. Raj, ‘“Production of Knowledge” as a Vocation of Pentecostal Theologians at the Postmodern Turn: Nurturing Research Culture Among Pentecostal Theological Educators in India’, 71. ↩︎
28. Daniel Chiquete, ‘Pentecostalism, Ecumenism and Theological Education in Latin American Perspective’, in Handbook of Theological Education in World Christianity: Theological Perspectives – Regional Surveys – Ecumenical Trends, ed. Dietrich Werner et al. (Oxford: Regnum Books, 2010), 738. ↩︎
29. Yong, ‘Theological Education between the West and the “Rest”: A Reverse “Reverse Missionary” and Pentecostal Perspective’, 26. ↩︎
30. Wong, On Becoming Wise Together: Learning and Leading in the City. ↩︎
31. Chloe Sun, Attempting Great Things for God: Theological Education in Diaspora (Grand Rapids, MI: Eerdmans, 2020). ↩︎
32. Jennings, After Whiteness: An Education in Belonging. ↩︎
33. Topf, ‘Pentecostal Theological Education in the Majority World: A Century of Overcoming Obstacles and Gaining New Ground’; Omenyo, ‘African Pentecostalism and Theological Education’. ↩︎
34. Yong, ‘Theological Education between the West and the “Rest”: A Reverse “Reverse Missionary” and Pentecostal Perspective’. ↩︎
35. Wonsuk Ma, ‘Theological Education in Pentecostal Churches: Theological Education in Pentecostal Churches in Asia’, in Handbook of Theological Education in World Christianity: Theological Perspectives – Regional Surveys – Ecumenical Trends, ed. Dietrich Werner et al. (Oxford: Regnum Books, 2010), 733. ↩︎
36. D-Davidson, ‘Non-Western Students in Majority World Asian Settings: Understanding and Overcoming Barriers Inherent in Cross-Cultural Teaching and Learning’. ↩︎
37. Marilyn Naidoo, ‘Exploring Integrative Ministerial Education in African Theological Institutions’, International Bulletin of Mission Research 46, no. 2 (2021): 223–33. ↩︎
38. Powery, ‘“Do This in Remembrance of Me”: Black Bodies and the Future of Theological Education’. ↩︎
39. Jennings, After Whiteness: An Education in Belonging, 6. ↩︎
40. Jonathan D. Worthington and Everett L. Worthington Jr., ‘Spiritual Formation by Training Leaders in Their Indigenous Cultures: The Importance of Cultural Humility and Virtue Theory’, Journal of Spiritual Formation and Soul Care 12, no. 1 (2018): 112–34. ↩︎
41. Kahsay, ‘Theological Education in the Majority World: A Pentecostal Perspective on The Role of the Holy Spirit in Theological Education’, 101. ↩︎
42. Kahsay, 100. ↩︎
43. Cartledge, ‘Theological Renewal (1975-1983): Listening to an Editor’s Agenda for Church and Academy’, 88. ↩︎
44. Yong, ‘The Spirit, Vocation, and the Life of the Mind: A Pentecostal Testimony’. ↩︎
45. Karkkainen, ‘“Epistemology, Ethos, and Environment” In Search of a Theology of Pentecostal Theological Education’, 253. ↩︎
46. Chan, Pentecostal Theology and the Christian Spiritual Tradition, 35. ↩︎
47. Ogunewu, ‘Charismatic Movements and Theological Education: Past, Present and Future’, 75. ↩︎
48. Raymond Pfister, ‘An Urgent Plea for a Real Ecumenism of the Spirit: Revisiting Evangelicalism and Ecumenism within Pentecostal-Charismatic Theological Education’, Evangel 26, no. 1 (2008): 21–27. ↩︎
49. Raj, ‘“Production of Knowledge” as a Vocation of Pentecostal Theologians at the Postmodern Turn: Nurturing Research Culture Among Pentecostal Theological Educators in India’, 74. ↩︎