Pentecostal Spirituality in Dialogue with Three Early Fathers of the Eastern Orthodox Tradition: A Question of Continuity
The Pentecostal movement originated as a primitivist-restorationist movement that perceived itself in continuity with the spirituality practices of the early church, as an attempt to re-establish basic features of New Testament Christianity. The claim to stand in continuity with the early church nec...
| Published in: | Journal of early Christian history |
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| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis Group
[2018]
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| In: |
Journal of early Christian history
Year: 2018, Volume: 8, Issue: 2, Pages: 49-74 |
| IxTheo Classification: | CB Christian life; spirituality KAB Church history 30-500; early Christianity KAC Church history 500-1500; Middle Ages KDF Orthodox Church KDG Free church |
| Further subjects: | B
Spirituality
B Eastern Church B classical Pentecostal movement B Church Fathers |
| Online Access: |
Volltext (Resolving-System) |
| Summary: | The Pentecostal movement originated as a primitivist-restorationist movement that perceived itself in continuity with the spirituality practices of the early church, as an attempt to re-establish basic features of New Testament Christianity. The claim to stand in continuity with the early church necessitates an investigation into the spirituality presupposed by early fathers of the church. The investigation is defined by the writings of three fathers from the Eastern (Orthodox) tradition, Gregory of Nazianzus, also known as Gregory the Theologian (329-89 CE), Isaac the Syrian (of Nineveh; 613-c. 700 CE) and Symeon the New Theologian (949-1022 CE) because their writings are characterised by their interest in developing the outlines of mystical spirituality and lend themselves to a comparison with contemporary Pentecostal spirituality. Contemporary Pentecostal spiritual experiences cannot be compared with the Eastern mystical tradition because mystical experiences cannot be replicated. However, when one is exposed to the writings of the fathers until the means of expression and the spiritual experiences are understood, it seems that the experiences show enough similarities that one may speak of a revival of or a return to those kinds of experiences. Pentecostal and mystical hermeneutics seems to build its foundation upon the experiential aspect of theology; it is impossible to talk about God without the experience of fellowship with him. Worship provides the vehicle for theology, and theology serves as a commentary on the worship which has always been the central reality. The Spirit is taken as the starting point and prayer is at the heart of mystical and Pentecostal spirituality; it is impossible to know God and the things of God without prayer. |
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| ISSN: | 2471-4054 |
| Contains: | Enthalten in: Journal of early Christian history
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| Persistent identifiers: | DOI: 10.1080/2222582X.2018.1454262 |