Is a Contextualized Hermeneutic the Future of Pentecostal Readings?

The Implications of a Pentecostal Hermeneutic for a Chicano/Latino Community

in Pneuma
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This article explores the implications of the community’s identity in the pentecostal hermeneutical methodology of Spirit-Word-Community. By drawing from the insights of pentecostal, postcolonial, and Latino scholars, I seek to demonstrate that the pentecostal community’s identity cannot be neglected in the construction of meaning. A more robust pentecostal hermeneutical methodology that affirms the role of the community must recognize its contextual identity and not ground it in a transcendent or universal understanding of what it means to be a Pentecostal. This article will draw out the implications of reading Scripture by analyzing the identity of a Chicano and Latino community and its role within a pentecostal hermeneutic.

Is a Contextualized Hermeneutic the Future of Pentecostal Readings?

The Implications of a Pentecostal Hermeneutic for a Chicano/Latino Community

in Pneuma

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References

7

ArcherA Pentecostal Hermeneutic213.

8

Ibid.212.

9

Allan AndersonIntroduction to Pentecostalism: Global Charismatic Christianity (New York: Cambridge University Press2004) 9.

10

Ibid.13.

11

Christopher Thomas“Women Pentecostals and the Bible” 51.

12

André Droogers“Essentialist and Normative Approaches,” in Studying Global Pentecostalism: Theories + Methodsed. Allan Anderson and Andre Droogers (Berkeley: University of California Press2010) 30–50.

13

Philip Chia“Intersubjectivity, Intertexutality and Interconnectivitiy: On Biblical Hermeneutics and Hegemony,” Jian Dao (1996): 6.

14

Ibid.9.

15

Donna M. Orange“Intersubjective Systems Theory: A Fallibilist’s Journey,” Annals of the New York Academy of Sciences 1159 (2009): 237–248. Hans-Herbert Kögler “Recognition and Difference: The Power of Perspectives in Interpretive Dialogue” Social Identities 11 (2005): 247–269.

16

Fernando Segovia“And They Began to Speak in Other Tongues: Competing Modes of Discourse in Contemporary Biblical Criticism,” in Readings From This Place: Social Location and Biblical Interpretation in the United Statesed. Fernando Segovia and Mary Ann Tolbert (Minneapolis: Fortress Press1995) 29.

17

Ibid.29.

18

Ibid.30.

19

Ibid.4–5.

20

Justo GonzalezSanta Biblia: The Bible through Spanish Eyes (Nashville: Abingdon Press1996) 20–21.

21

ArcherA Pentecostal Hermeneutic208.

22

Ibid.225.

23

Gary McGeePeople of the Spirit (Springfield: Gospel Publishing House2004) 27.

24

Cecil Robeck“The Azusa Street Mission and Historic Black Churches: Two Worlds in Conflict in Los Angeles’ African American Community,” in Afro-Pentecostalism: Black Pentecostal and Charismatic Christianity in History and Cultureed. Amos Yong and Estrelda Alexander (New York: New York University Press2011) 32–35; See also David Daniels III “Navigating the Territory: Early Afro-Pentecostalism as a Movement within Black Civil Society” in Afro-Pentecostalism: Black Pentecostal and Charismatic Christianity in History and Culture ed. Amos Yong and Estrelda Alexander (New York: New York University Press 2011) 49.

25

Walter HollenwegerThe Pentecostals: The Charismatic Movement in the Churches (Minneapolis: Augsburg Publishing House1972) 26.

26

ArcherA Pentecostal Hermeneutic166. Archer agrees that the pastor’s social standing was identical to that of the parishioners in “Pentecostal Hermeneutics: Retrospect and Prospect” JPT 8 (1996): 68.

27

ArcherA Pentecostal Hermeneutic166. Archer describes the poor and outcasts of society as the primary candidates for the Latter Rain outpouring in “Pentecostal Story: Hermeneutical Filter for the Making of Meaning” Pneuma 26 (2004): 48.

28

Cecil RobeckAzusa Street Mission and Revival: The Birth of the Global Movement (Nashville: Thomas Nelson2006) 26–31. See also The Apostolic Faith (November 1906) 1; (January 1907) 1.

29

David D. Daniels“Charles Harrison Mason: The Interracial Impulse of Early Pentecostalism,” in Portraits of a Generation: Early Pentecostal Leadersed. James R. Goff and Grant Wacker (Fayetteville: University of Arkansas Press2002) 255–257.

30

RobeckAzusa Street Mission and Revival30–31; See also Dale Irvin “Drawing All Together in One Bond of Love: The Ecumenical Vision of William J. Seymour and the Azusa Street Revival” JPT 6 (1995): 32.

31

Daniels“Charles Harrison Mason” 257.

32

Ibid.255.

33

Archer“Pentecostal Story: The Hermeneutic Filter for the Making of Meaning,” Pneuma 26 (2004): 37.

34

ArcherA Pentecostal Hermeneutic180.

35

Néstor MedinaMestizaje: (Re)Mapping Race Culture and faith in Latina/o Catholicism (New York: Orbis Books2009) 1.

38

MedinaMestizaje115–117.

39

Medina“The Religious Psychology of Mestizaje: Gómez Suárez de Figueroa or Garcilaso Inca de la Vega,” Pastoral Psychology 57 (2008): 118.

40

Ibid.117.

41

Ibid.121.

43

Ibid.22.

45

Ibid.49.

46

Ibid.53.

47

GonzalezSanta Biblia32.

48

Ibid.35.

49

Luis R. Rivera-Rodriguez“Reading in Spanish from the Diaspora through Hispanic Eyes,” Theology Today 54 (1998): 481.

50

ElizondoGalilean Journey47.

51

Néstor Medina“Transgressing Theological Shibboleths: Culture as Locus of Divine (Pneumatological) Activity,” Pneuma 36 no. 3 (2014): 441.

52

Ibid.442.

53

WaddellThe Spirit in the Book of Revelation114.

54

Ibid.115.

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