Australasian Pentecostal Studies

Baptism and Holiness in First Corinthians

Blaine Charette — 2025-02-06

Paul discusses baptism more frequently in 1 Corinthians than in any other letter. The reason for his interest in the topic is that the Corinthian church has a deficient understanding of baptism. Moreover, their conception of baptism has contributed to dissension within the community largely because they fail to recognize the relationship between baptism and the cross of Christ. Their thinking and conduct, critiqued by Paul throughout the letter, reflects neither the love or self-giving sacrifice that gives meaning to baptism. To remedy this situation Paul also emphasizes holiness. If the Corinthian believers are to faithfully live out the meaning of their baptism, they need to be more mindful of and responsive to the holy condition to which they were called and in which they are to now live as a result of baptism. They were baptized in the Spirit into one body which entails a devotion and responsibility to Christ and to one another. Although critical of the church, Paul is hopeful that the grace of God, made effective through baptism and supportive of holiness, will ultimately bring about the transformation needed in the church.

Conformed to the Image of Christ

Jean-Daniel Plüss — 2025-02-06

Many Pentecostals have been hesitant to refer to Baptism and the Lord’s Supper as sacraments and have preferred to call them ordinances. However, many elements of Pentecostal spirituality are in fact sacramental in nature and build the foundation for Christian formation. After a clarification of terminology, Pentecostals sacramentals are considered, illustrating a conveyance of divine grace. The focus is then given to the fivefold gospel and the altar call as pivotal elements of Pentecostal Christian formation in the life of the church and its calling to the world.

She Dances

Jacqueline N. Grey — 2025-02-06

Worship is our heartfelt response to God’s initiative in revealing himself and saving us. Following the crossing of the Red Sea, Moses and Miriam lead the people in celebratory worship (Exo 15). Here we are introduced to Miriam, the “prophetess.” Yet, in what way is Miriam is considered a prophet? And what does she do that is so prophetic. This paper explores Miriam’s experience in the Exodus event, focusing on her role in leading worship. As recorded in Exodus 15:20-21, Miriam plays the hand-drum, dances and instructs the Israelites to sing. These worship activities are considered prophetic as Miriam presents a prophetic performance of liberation. As a prophet, she is both an embodied communicator and communicates through an embodied message. Miriam announces through this musical performance the dismantling of Pharaoh’s power and the establishment of a new community based on God’s freedom. Connections to recent expressions of prophetic dance are explored, particularly the historic use of dance as a ritual activity among some Afro-Pentecostal communities within the COGIC community as an expression of liberation and a form of non-violent resistance. Miriam models for readers today the need for prophetic expression in worship that communicates God’s freedom.

Between Conviction and Critique

johnny Kumar — 2025-02-06

Pentecostals have conventionally been defined as a group that avoids critical reflection on the biblical text in favour of Spirit-led experience. This categorisation encourages a general anti-intellectual disposition often taken as representative or defining of the movement. While this description may well be a matter of stereotyping, it is a view that holds considerable force. This paper explores the nexus between the practice of a Pentecostal academy and Pentecostal ecclesial praxis within the Australian context and their role in influencing or maintaining this view. An initial intuition of incompatibility between Pentecostal academia and Pentecostal ecclesial praxis inspired the design and distribution of a survey in an attempt to understand and explain the perceived incongruence. Having conducted the survey and analysed the findings, I suggest that what has emerged is not an ontological division between two fixed and bounded groups but rather a hermeneutical issue: a seeming tension between two stances, two motivations and two idealised outcomes. It is precisely here that I suggest that the intended meaning of the title of this paper becomes evident – perhaps a good interpretation of the Bible lies somewhere between conviction and critique.

Review of Nimi Wariboko, The Split Time: Economic Philosophy for Human Flourishing in African Perspective

Monte Lee Rice — 2025-02-06

Review of Steven Félix-Jäger and Yoon Shin, Renewing Christian Worldview: A Holistic Approach for Spirit-Filled Christians

Dean O'Keefe — 2025-02-06

Review of Richard Shumack, Jesus through Muslim Eyes

Adam Dodds — 2025-02-06

Review of Steph Lenz, In/Out: A scandalous story of falling into love and out of the church

Tara Conradt — 2025-02-06

Review of Marilynne Robinson, Reading Genesis

Belinda Summers — 2025-02-06

Review of Edwin Judge, Out Here Down Under: Ancient History in the Antipodes

Craig L. Hall — 2025-02-06

Review of Deborah Storie et al (eds) Reading the Bible in Australia

Paul Oslington — 2025-02-06

Review of Jacqueline Grey & Paul Lewis, Introduction to Biblical Interpretation: Participating in God's Story of Redemption

Michael D. Young — 2025-02-06

Renewing Holiness in Pentecostal Studies

Jacqueline Grey — 2025-02-06

In Isaiah chapter 6, the prophet experiences an overwhelming vision of God from which he is called to participate in God’s mission for the world. This passage begins with the self-revelation of God as the divine king whose glory fills the earth (6:1-4). Isaiah sees this thrice-holy God surrounded by heavenly creatures in worship. Yet for Isaiah, this encounter in Israel’s worship space of the Temple reveals his own inadequacy and uncleanness. So, Isaiah calls out in his anguish, identifying his own unclean lips and that of his community, in response to God’s transcendence (6:5). Then the unexpected occurs: one of the heavenly creatures touches Isaiah’s mouth and removes his guilt (6:6-7). Isaiah is transformed by this experience, so much so that when the Lord speaks, seeking a spokesperson to go to Isaiah’s community on his behalf, Isaiah volunteers to serve as God’s prophet (6:8). This passage provides a springboard from which to consider the intersection of the themes of Pentecostal worship, holiness and transformation that form the heart of this issue of Australasian Pentecostal Studies.