Pentecostal and Postmodern Hermeneutics seeks to explore the relationship between Pentecostal hermeneutics and Pentecostalism's ability to connect with and evangelize North American youth. As a Postmodern ethos makes its presence increasingly felt in the Western world, no Christian movement should be better positioned to bring the message of Christ to youth and young adults eager to experience the God of miracles and wonders. Recent trends in Pentecostal hermeneutics, however, may actually make the task more difficult. No historical movement has thrived in the long term that has not carefully considered the place of youth and young adults in the vision for the future. While Pentecostalism has been at the forefront of youth ministry in the last several decades, we must also connect Pentecostal academia with evangelism efforts among youth and young adults. This work calls Pentecostal scholars to thoughtfully consider the implications of their work for future generations.

Pentecostal and Postmodern seeks to explore the relationship between Pentecostal hermeneutics and Pentecostalism's ability to connect with and evangelize North American youth. As as Postmodern ethos makes its presence increasingly felt in the Western world. no Christian movement should be better positioned to bring the message of Christ to youth adn young adults eager to experience the God of Miracles and wonders. Recent trends in Pentecostal hermeneutics, however, may actually make the task more difficult. No historical movement has thrived in th long term that has not carefully considered the vision for the forefront of youth ministry in the last several decades, we must also connect Pentecostal academia with evangelism efforts among youth and young adults. This work calls Pentecostal scholars to thoughtfully consider the mplications of their work for future generations.

How do we hear the Spirit's voice in Scripture? Once we have done responsible exegesis, how may we expect the Spirit to apply the text to our lives and communities? In Spirit Hermeneutics biblical scholar Craig Keener addresses these questions, carefully articulating how the experience of the Spirit that empowered the church on the day of Pentecost can -- and should -- dynamically shape our reading of Scripture today. Keener considers what Spirit-guided interpretation means, explores implications of an epistemology of Word and Spirit for biblical hermeneutics, and shows how Scripture itself models an experiential appropriation of its message. Bridging the Word-Spirit gap between academic and experiential Christian approaches, Spirit Hermeneutics narrates a way of reading the Bible that is faithful both to the Spirit-inspired biblical text and the experience of the Spirit among believers. -- from book flap.

In Pentecostal Hermeneutics: A Reader Lee Roy Martin brings together fourteen significant publications on biblical interpretation, along with a new introduction to Pentecostal hermeneutics and an extensive up-to-date bibliography on the topic. Organized chronologically, these essays trace the development of Pentecostal hermeneutics as an academic discipline. The concerns of modern historical criticism have often stood at odds with Pentecostalism’s use of Scripture. Therefore, over the last three decades, Pentecostal scholars have attempted to identify the unique characteristics and interpretive practices of their tradition and to offer constructive proposals for a Pentecostal hermeneutic that would be critically valid and, at the same time, be consistent with the Pentecostal ethos and conducive for the continued development of the global Pentecostal movement. Contributors include: Rickie D. Moore, John Christopher Thomas, Jackie David Johns, Cheryl Bridges Johns, John W. McKay, Robert O. Baker, Scott A. Ellington, Kenneth J. Archer, Robby Waddell, Andrew Davies, Clark H. Pinnock, and Lee Roy Martin.

In Theological Hermeneutics in the Classical Pentecostal Tradition: A Typological Account, L. William Oliverio Jr. accounts for the development of Classical Pentecostal theology, as theological hermeneutics, through four types: the original Classical Pentecostal hermeneutic, the Evangelical-Pentecostal hermeneutic, the contextual-Pentecostal hermeneutic, and the ecumenical-Pentecostal hermeneutic. Oliverio gives special attention to key figures in shaping Pentecostal theology and the underlying philosophical assumptions which informed their theological interpretations of reality. The text concludes with a philosophical basis for future Pentecostal theological hermeneutics within the contours of a hermeneutical realism that affirms both the hermeneutical nature of all theology and the implicit affirmation of realism within theological accounts.

In this state of the art study, Kenneth J. Archer provides the most detailed and comprehensive analysis of Pentecostal Hermeneutics to date. Archer identifies the hermeneutical filter through which the Pentecostal story and identity is understood and meaning is made, with specific attention given to the Central Narrative Convictions of the Pentecostal Community. The model here proposed builds upon the tridactic negotiation for meaning that draws upon the biblical text, the Pentecostal community, and the role of the Holy Spirit. Archer offers a significant paradigm for all those interested in the topic of Pentecostal hermeneutics and its significance for contemporary belief and practice. 'Archer has provided . . . an insightful proposal for the kind of Pentecostal hermeneutic that is appropriate to our contemporary context.' (R. Bauckham, Prof of NT, Univ of St Andrew's, UK).

"If only we were a Christian country again!" Christians, particularly those in the West, often lament their loss of influence in modern politics and culture. It seems that everywhere one turns, Christendom in the West is dealt another blow, with Christian reactions ranging from withdrawal and entrenchment, to cries of persecution and talks of organized resistance. Pentecostalism, Secularism, and Post Christendom seeks to address these concerns via an examination of Classical North American Pentecostalism as it wrestles with the very real challenges posed by the increasing post-Christian ethos of Western culture. In addition to providing a number of concrete steps, Pentecostals may take in their efforts to better understand and connect with modern culture, this work will argue that counter-intuitively, the death of Christendom (if properly addressed), may in fact herald the arrival of the Church's finest hour.