This article seeks to survey the movement of canonical theism as a way of introducing it to a Pentecostal readership for the purpose of establishing possible links that could be beneficial for both groups. In particular, the essay utilizes some of the claims of canonical theism to reconsider the place and function of initial-evidence thinking within Classical Pentecostalism. Additionally, the essay explores how the Pentecostal experience and understanding of God would substantiate further the underdeveloped claims to theism that the movement makes.
Abraham“Introduction,”CTxvi. As a Christian philosopher Abraham does not discount the importance of epistemology; quite the contrary its domain of inquiry is important as intellectual challenges arise within the church but Abraham is quick to point out that epistemology serves a specific end and no single epistemology has been ratified by the church over the centuries nor need there be given that the state of philosophical questions is in flux over time (see “Thesis XXV” “Thesis XXVI” and “Thesis XXVII” in “Canonical Theism: Thirty Theses” CT 6). Whatever happens within the domain of epistemology (a domain that Abraham labels “midrash”) the canonical heritage of the church still stands and is worth acknowledging on its own terms including its proclaimed purposes or ends.