Formation and Community: an Interactive Process

Kenneth Archer finds agreement with Bridges Johns, Alvarez and Bowers by identifying the need for a Pentecostal hermeneutic that embraces the role of community, and not just that of the Spirit and Scripture.95 Importantly, then, Nancy Ault recognises that a truly integrated approach to formation is communally-dependent upon criteria that necessarily differ in comparison contexts.96 This perhaps explains Sherlock’s finding of a perceived “infiltration” of practical theology into ministry formation enterprises in Pentecostal institutions, whereby the pragmatic quest for effective ministry warrants theological reflection in community formation enterprises that necessarily utilise the different expressions and gifts of the Spirit’s unifying work.97 Rather than objectify conformity to credal confessions, theological reflection might more purposefully integrate differently-demonstrated understandings of doctrinal

94 _{Sherlock, Uncovering Theology, 107.} 95 _{Archer, Pentecostal Hermeneutic, 209.}

96 _{Nancy Ault, “Assessing Integrative Learning and Readiness for Ministry,” in Learning and Teaching}

Theology: Some Ways Ahead, ed. Les Ball and James R. Harrison (Eugene, OR: Wipf & Stock, 2015), 90.

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positions and ministry practices for holistic integration and a greater likelihood of ministry longevity.

Roger Stronstad urges a pragmatism grounded in a hermeneutic of prophetic utterance, by which the experience of the Spirit compels vocational service that is more than merely soteriological.98 This resonates with Archer’s thesis that a Pentecostal hermeneutic is essentially a ‘Latter Rain’ motif which conveys the narrative of classical Pentecostalism in restoring the ‘full gospel’ kerygma with attendant miraculous signs.99 _{Whilst contemporary} mission to the majority world need not be constrained by early North American influences, such narrative convictions common to early Pentecostal interpretations, and grounded in Lukan texts, now pervade praxis within diverse Pentecostal contexts.100 This is faithfully enacted only through a negotiated reflection by the Pentecostal community engaging with the texts of Scripture whilst remaining faithful to the leading of the Spirit.101

Cheryl Bridges Johns’ exploration of Pentecostal formation in light of Freire’s work identifies a limitation in promoting a praxis of reflective engagement due to the corrupting impact of sin and the inability to bridge theory and practice apart from divine revelation.102 _{She instead offers} a praxis-oriented hermeneutic that maintains a dialectical relationship between experience and Scripture to better integrate the Christian story with life experiences without excessive withdrawal into theoretical contemplation.103 This promotes a priority of divine revelation within an egalitarian community’s shared experience of the Spirit.104 _{To this end, Paul Lewis} incorporates a triad of orthodoxy, orthopraxis and orthopathy in effective Pentecostal formation in which theory leads to practice, which leads to reflection and, in turn, warrants new practice.105 This resembles a Hegelian dialectic in synthesising a shared praxis which is

98 _{Roger Stronstad, The Prophethood of all Believers: A Study in Luke’s Charismatic Theology (London:}

Sheffield Academic Press, 2003), 123.

99 _{A concept derived from Joel 2:23 in the context of describing a ‘latter-day outpouring’ of the Spirit quoted in}

Acts 2:17-21 and fulfilled in the Pentecostal sermon of Peter. This was therefore associated with the missional purpose of the gift of the Spirit and now serves as an eschatological fulfilment of prophecy for

Pentecostals. For treatment of the ‘Latter Rain’ motif, see: Faupel, Everlasting Gospel, 31-43; and

Archer, Pentecostal Hermeneutic, 136-150.

100 _{Archer, Pentecostal Hermeneutic, 266.}

101 _{Archer, Pentecostal Hermeneutic, 260. See also Johns, Pentecostal Formation, 84 who cites Arrington’s}

three similar attributes of pneumatic illumination, the narrative texts, and the dialogical role of

experience, with the last of these perhaps a more subjective framing of Spiritual leading as alluded to in

Stephen E. Parker, Led by the Spirit: Toward a Practical Theology of Pentecostal Discernment and

Decision Making (Cleveland, TN: CPT Press, 2015), 1.

102 _{Johns, Pentecostal Formation, 38-39.} 103 _{Johns, Pentecostal Formation, 86-87.} 104 _{Johns, Pentecostal Formation, 123.} 105 _{Lewis, “Explorations,” 168.}

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optimally inspired, practically contextualised and minimally rigidified. Lewis acknowledges the importance of practical experience – preferring twenty years – for mentor-teacher guidance within the seminary setting, but also encourages wider use of learning communities for spiritual experiences that integrate the charismata in classroom and corporate settings to encourage the goal of transformation.106 Thus, the transcending of formation practices through divine encounter presupposes the work of the Spirit within individuals, courses and communities that is more than Pentecostal theory appended to an otherwise-Evangelical education.

For Pentecostal churches, then, the role of the local congregation in contextualising formation potentially guards against the professionalisation of the process, but this also risks an aversion to the very gift specialisation that it endorses. Whilst Pentecostal training organisations offer some denominational enculturation, they typically exist as varied options for the provision of generalised values and specialised services, thereby often “‘rounding out’ people with ministry experience [rather] than preparing people for future ministry responsibility.”107 Though CRC churches in Australia exist as independent Pentecostal congregations, they also purport to be an interdependent fellowship of churches requiring multiple dimensions of formation in the interests of fulfilling mission collectively.108 _{Whilst the research in the next chapter will seek} to explore the nature of these dimensions and the extent to which they may be identified or valued by CRC ministers, these will be explored by an examination of the literature associated with the historical development of formation within the movement.