By May Ling, Ms Tan-Chow
In our put up September 11 global the place there's a growing to be spiritual fundamentalism, and while either exclusion and straightforward tolerance are insufficient recommendations, this e-book bargains an inventive replacement arguing that Pentecostalism has the capability to be a relaxed harbinger of plurality. the aptitude lies in its spirituality - a full of life pneumatology and eschatology. The eschatological Spirit is noticeable as oriented in the direction of the opposite, crossing obstacles in redemptive include, transcending exclusion and simple tolerance. This book's non-Western point of view and the empirical contextual learn of Singapore's multicultural and multi-faith context are certain contributions to faith and society. this can be a e-book for college kids, pastors, academics, and theologians involved for an method of undertaking that's delicate to their context, who are looking to research from an inventive theological voice from what has been might be the biggest spiritual stream in historical past, and who see the monstrous power in vigorous theology by means of Christians of the chinese language diaspora who can converse to the numerous thousands of ethnic chinese language Christians. This ebook also will attract these open air Christianity who're drawn to its makes an attempt to interact with a fancy multi-ethnic and multi-religious state of affairs resembling that during Singapore.
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Extra resources for Pentecostal Theology for the Twenty-First Century (Ashgate New Critical Thinking in Religion, Theology and Biblical Studies)
20–21. 2 Clammer, Singapore: Ideology, Society and Culture (Singapore: Chopmen Publishers, 1985), p. 42. He adds that, despite this empirical evidence, many still regard Christianity as a “Western” religion, especially the Chinese religionists who feel threatened by it, which is understandable as its architecture, liturgy and many other identifying factors such as denominations do make it appear so. 3 The Census also notes that, while the growth of Christianity had not kept pace with Buddhism, it has overtaken Taoism to become the second most important religion of the Chinese.
Cesar, Pentecostalism and the Future of the Christian Churches (Grand Rapids: Eerdmans, 2002); D. Martin, Pentecostalism: The World Their Parish (Oxford: Blackwell, 2002); and A. Corten and Ruth Marshall-Fratani, Between Babel and Pentecost: Transnational Pentecostalism in Africa and Latin America (Bloomington, IN: Indiana University Press, 2001), to list some. 34 P. Fiddes, Participating in God (London; Darton, Longman & Todd, 2000), p. 259. , p. 271. 36 M. Welker, God the Spirit (Minneapolis: Fortress, 1994), p.
198. Pentecostal Theology for the Twenty-First Century 26 … because the Holy Spirit brings the life of the kingdom of God into the present, passivity and cultural pessimism are minimized as people are empowered for ministry. It is not postmillennial; it avoids presumption and cultural accommodation. The kingdom of God is larger than the church and therefore there is an implicit ‘post-millennial’ activism contained within the premillennial expectancy. 38 As will be argued later, this retrieval of its roots, together with its spirituality, could enable Pentecostalism in Singapore to engage prophetically with the world.