Pentecostal Theology and the Christian Spiritual Tradition Essay Example

and requires multiple readings for full comprehension. In chapter 1, on page 35, paragraph 3, Dr. Chan emphasizes the importance of the Holy Spirit in the church's living tradition. According to Chan, comprehending this role can prevent Pentecostals from adopting strict biblical interpretation like fundamentalists or accepting non-biblical revelations from self-proclaimed prophets. In chapter 2, on page 64, Chan argues that glossolalia should be viewed as more than just a traditional belief of Pentecostals but also connected to empowerment for their mission. It is an integral aspect of spiritual growth and developing a closer relationship with God. Without this connection to holiness, Chan questions the sustainability of Pentecostal reality. The opening sentence in chapter 3 on page 73 stands out.

Although Dr. Chan claims that the Pentecostal connection of conversion, sanctification, and Spirit-baptism bears structural similarities to the traditional Three Ways, not everyone, including seminary students, may comprehend it entirely. While I concur with Dr. Chan's viewpoint, his style of articulation can be disheartening and somewhat exclusive.

My initial introduction to the concept of "traditioning", as promoted by Dr. Chan, took place during Dr. Raymond K. Levang's Ante-Nicene Fathers course at A.

G.T.S. in 1987 established the definition of tradition as the act of "handing down" something.

The 'package' is tradition itself; the 'process' of transmission is traditioning. Church leaders were bound by tradition and instructed to pass it down as stated in 2 Tim. 2:2. Ultimately, God Himself is the author of this process and a 'good bishop' faithfully transmits it" (class notes). Amen! This was not limited to Roman Catholic, Eastern Orthodox, or Anglican/Episcopalians, but something we lacked! The Tradition of the Christian Church is a valuable

source for inspiration, learning, true discipline and crucial in today's church, especially regarding the Holy Spirit.

Although I share Dr. Chan's perspective on our shortcomings, I disagree that "re-sacramentalizing" the church is the solution we require. Nevertheless, it is conceivable that we have strayed too far from sacramental practices and ought to make certain adjustments to restore spiritual balance. The book suggests acquainting ourselves with our "spiritual tradition" as a means of reconciling conflicting truths within the Full Gospel. These conflicts encompass beliefs regarding sacraments and symbols, as well as equality among priests and clergy. It might be necessary to redefine specific terms and elucidate our Pentecostal jargon for effective communication in a world where simplicity reigns supreme. Perhaps.

The suggestion to prioritize Systematic Theology more at A. G. T. S. is something I would also like to see.

(According to Dr. Chan, pages 25-31), as of the year 2000, our administration had not adequately addressed a discipline highlighted as necessary (although, with a stronger focus on practical/biblical theology, one would expect a higher requirement to be established at A.G.T.S).

There is currently a lack of courses on the Holy Spirit, particularly for students pursuing the M.A.C.M. degree. Theology, which focuses on the systematic study of God, is not given its due importance in Pentecostal circles (page 26).

As students preparing for ministry, it is our responsibility, as well as that of our school, to be fully prepared to defend our beliefs, as stated in 1 Peter 3:15. As Pentecostals, we not only have the duty to interpret the Word correctly, but also to incorporate both intellect and experience into our witness. In Dr. Chan's chapter 2, "Glossolalia as Initial

Evidence," he successfully confuses me. The text ranges from describing glossolalia as an embarrassment to asserting that it can be defended coherently. He also questions whether prophecy could be better evidence than glossolalia, only to later state that Pentecostal doctrine can be vindicated. This back-and-forth reminds me of watching Indy Cars race at Pocono Speedway in Pennsylvania - one moment they are turning left, and the next moment they have disappeared around a right turn, leaving you dizzy and with a stiff neck from trying to keep up with them.

Chan's views on glossolalia as the initial evidence of the In-filling of the Spirit are apparent in his concluding sentence of the final paragraph in this chapter. He asserts that tongues symbolize both passivity and the active pursuit of the spiritual life when understood as the initial evidence of Spirit-baptism (page 72). Despite my initial disagreement, the more I read Dr. Chan, the more I find myself agreeing with him. It is somewhat unsettling but true. In chapter 3 (pages 90-92), his discussion on the Rite of Confirmation resonates with me. Specifically, on page 91, paragraph 3, he highlights the experiential distinction between conversion and Spirit-baptism through the doctrine of confirmation. This difference entails the growth into the fullness of the promised experience, rather than a mere amplification of what is already present, similar to a seed growing into a full grown plant. Additionally, his exploration of our inadequate sociological concept of the Church in chapter 4 deeply resonated with me and touched a nerve. I encountered this in his mention on page 98.

Chan argues that the church prioritizes the Body of Christ over its individual

members, setting it apart from Western 'seeker sensitive' gatherings. This highlights a difference in Eastern and Western perspectives. Personally, I believe Dr. Chan's stance aligns better with Biblical principles.

In his writings in 1 Corinthians 12-14, Paul delves into the concept of unity, emphasizing how individual parts can come together to form something greater. This idea resonates with Dr. Chan's theories on "play theory" and "game theory," which may have been influenced by thinkers such as von Wittgenstein, Thistleton, or Ellard who discuss the notion of "language games." In chapter 3 of his book, I find particular value in Dr. Chan's insights on anthropology, while in chapter 4, he offers thought-provoking perspectives on ecclesiology. However, I am currently reflecting on whether our church genuinely embodies the desires of the Spirit. Although we possess great potential, my concern lies in our lack of awareness regarding it.

In my perspective, Dr. Chan's book "Pentecostal Theology and the Christian Spiritual Tradition" can function as a necessary solution for Traditional Pentecostals who have become excessively exclusive in their beliefs and practices. They may unknowingly hold the belief that their way is the only correct way. In response to High Church positions, which prioritize concepts such as "Tradition," "Initial Evidence," and "Church," have we become so focused on our unique beliefs that we have overlooked God's current desires? It is possible that we have become like a tennis player who becomes overly fixated on improving one aspect of their game (such as their backhand) to the detriment of their overall performance, making them less competitive overall. I desire for The Assemblies of God to be highly competitive so that people worldwide can

come to know Jesus and experience the fullness of His Spirit! That is why I read and consider materials with which I initially disagree - because I want to please Him (as well as my instructor) and grow spiritually. Surprisingly, Dr. Chan's writing has resonated with me more than expected, causing discomfort as I assess how well I embody Jesus Christ or where I fall short.

There is still a long way to go in my quest to discover the Will of God in my life.