Thinking in Tongues: Pentecostal Contributions to Christian Philosophy Introduction

I. II. Can pentecostals be intellectual? Brief history of Pentecostalism in North America a. Azusa street revival (1906-1913) b. Wesleyan Holiness and African American roots c. Classical Pentecostals i. Assemblies of God, Church of God in Christ ii. Emphasized a second work of sanctification subsequent to and separate from salvation, which they identified as baptism in the Holy Spirit iii. Emphasized speaking in tongues as the initial physical evidence of baptism in the Holy Spirit iv. Emphasized that all spiritual gifts from the New Testament continue on in the Church v. Spirit empowerment for missions d. Charismatic Renewal i. Pentecostal spirituality surfacing in traditional denominations: Roman Catholics, Anglican, Reformed ii. Similar Spirit-led practices, absent initial evidence iii. Charismatics refers to emphasis placed on Spirits role in believers lives but within traditional liturgical/theological frameworks e. Third Wave Movements i. Dont identify with Classical Pentecostal denominations or initial evidence or with traditional denominations ii. Vineyard Fellowship Towards a pentecostal philosophy a. Not a theologygoal isnt to define key doctrines (from the head down approach) b. A worldview approachfrom the bottom up i. What does what pentecostals do say about what pentecostals believe about God, Christianity and the world and what pentecostals have to contribute to these conversations? ii. Pentecostal practices, rituals and disciplines that carry and embody an implicit worldview

III.

James K.A. Smith

Agee / Spring 2012

Thinking in Tongues: Pentecostal Contributions to Christian Philosophy

IV. Methodology a. Reading pentecostal practices i. What do pentecostal practicesspeaking in tongues, testimony, etc.reveal about how pentecostals view God, society and creation? ii. Pentecostalism is primarily a spirituality *+ a pentecostal worldviewis not a set of doctrines or dogmas. Instead, latent, implicit theological and philosophical intuitions are embedded within , and enacted by, pentecostal rituals and practices (Smith Introduction, location 6, par. 2). b. Pentecostal practices might push our envelopes i. Uncommon practices to the mainstreami.e. speaking in tongues, etc.might offer productive thought on old categories and conceptualizations ii. Might offer critiques? c. The constructive role of testimony, witness and story i. Testimony as the poetry of pentecostal experience. ii. Testimony is central to pentecostal spirituality because it captures the dynamic sense that God is active and present in our world and in our personal experiencewhile also emphasizing the narrativity of pentecostal spirituality (Introduction, location 7, par. 1) iii. Against the Enlightenment ideal of the impersonal, impartial, abstract knower, Pentecostalism affirms an affective involved, confessing knower who knows that she knows that she knows because of her story, because of a narrative, she can tell about a relationship with God.

Chapter 1. Thinking in Tongues: Advice to Pentecostal Philosophers

The Gist: Pentecostals have the rightboth in the academy and in the Churchto propose and defend a specifically pentecostal philosophy. Alvin Plantinga, Christian philosopher: Christians have a right to speakand we should, with courage Theology is akin to grammar, whereas lived religion is or spiritualitythe lived practices of faithare akin to speaking the language (Ch. 1, location 9, par. 1). Why a philosophy? Why not theology?differences in topics and conversation partners across time o Theology: by the Church, in the Church and for the Church, flowing out of biblical revelation o Philosophy: concerned with formal questions of the nature of reality (ontology) and knowledge (epistemology) Agee / Spring 2012

James K.A. Smith

Thinking in Tongues: Pentecostal Contributions to Christian Philosophy

A Program for Pentecostal Philosophy: According to Smith, there are five key aspects of a pentecostal worldview that are shared across this range of global contexts and denominational traditions: 1. a position of radical openness to God, and in particular, God doing something differently or new 2. an enchanted theology of creation and culture: charged with the Holy Spirits activity but also with the activity of other spirits 3. a nondualistic affirmation of embodiment and materiality expressed in an emphasis on physical healing 4. an affective, narrative epistemology 5. an eschatological orientation to mission and justice

James K.A. Smith

Agee / Spring 2012