COMPARATIVE DISCOURSE ANALYSIS OF THE PRACTICS OF CHURCH WORSHIP OF UKRAINIAN AND AMERICAN PENTECOSTALS

The article demonstrates the basic concepts of discourse theory and offers a model of practical application of discourse analysis to determine the liturgical identity of the early American Pentecostals and Ukrainian Pentecostals of the Soviet period.The author demonstrates that if there are common elements in the history of the origin of the Pentecostal movement and the similarity of the dogmatic basis, the causes of misunderstandings should be sought in the hermeneutics of liturgical discourse. The "apostolic discourse" of the early American Pentecostals tended to maximize the deconstruction of all forms of worship in order to maximize the revelation of human nature for the knowledge of God. The discourse of "biblical fidelity" of the Soviet Pentecostals was formed during the period of information isolationism and brutal persecution on religious grounds. Combined with the Baptist tradition of regulated worship and Eastern Orthodox ideas of spirituality, the Soviet Pentecostals formed their own local liturgical tradition.The comparison of mystical manifestations and practices performed between the representatives of the Azusa Street Revival and the Soviet Pentecostals clearly illustrates the above theses.

Emerging African American Pentecostal Sources in Public Theology

Theological authority is of paramount importance for the future of African American Pentecostal public theology. Largely ignored as authoritative sources by white Pentecostals in the years following the Azusa Street Revival, black Pentecostals were often snubbed by black denominations as well. Consequently, at the traditional table of theological discourse, black Pentecostal pastors have been notably absent. The question of theological authority in black Pentecostalism can be answered, in part, by examining its historically relevant contributions to theology in general, and to black liberation theology in particular. Early social prophetic theologians left a treasure trove of leadership hermeneutics and models for public engagement. This article highlights four pastors who left legacies built on their roles as pioneers in the black Pentecostal movement. The biographic profiles reveal sources of i) historical authority within the broad contours of the black Pentecostal tradition, and, ii). innovative hermeneutics as valid models for engaging public theology.

Pentecostal ecumenical impulses: Past and present challenges

Several leaders in the early Pentecostal movement interpreted the outpouring of the Spirit at the Azusa Street Mission and other places as a sign that the Spirit would now unite Christians across the borders of denominations in a new Pentecost that concurs with the events of Acts 2 which led to the formation of the Early Christian Church. They did not actively pursue ecumenism, but expected it as a natural and spontaneous result of the Spirit’s work, carried by their primitivist and restorationist impulses. Instead of the other churches appreciating and accepting Pentecostal experiences as interventions by the Spirit, most main-line churches alienated and rejected Pentecostals as a heretical sect. Within one generation, Pentecostalists entered denominationalism and by the 1940s, in an upward social mobility surge, aligned themselves with some evangelicals with a biblicist-literalist hermeneutics. Today Pentecostalism has accepted that Spirit baptism did not bring the expected unity of the Christian church and entered into formal ecumenical relations with several international ecumenical bodies and para-church organisations. It is argued that an ecumenical impulse need to originate on grass roots level. Ecumenism will only succeed when the local assembly and its members become involved. This can be done, for example by building ecumenical relations with historical churches that experience a charismatic renewal, neo-Pentecostalist groups and African Indigenous Churches, especially those with a historical connection with Pentecostalism, and motivating assemblies to cooperate with assemblies of their denomination in instituting a regular worship service in a common language where members may fellowship together. The aim of such contacts would not primarily be to realise organisational unity, but mutual understanding and communication leading to cooperation and trust.

Heavenly Harmony

While the phenomenon of glossolalia in general has received great attention and various forms of analysis (linguistic, psychological, neurological, and so forth), the practice of corporate singing in tongues, a staple of the Azusa Street Revival, has received little attention or exploration in the literature. This article performs an audio analysis on recorded samples of corporate tongues-singing in order to identify what is happening musically when a group of people sing in tongues together. This analysis reveals several key features that recur across the recordings. Sustained prominent pitches are always present, related in the mathematical ratios of the major scale. In most instances, the pitches form both a tonic chord and dominant chord simultaneously, creating an effect of tension and resolution. These findings point toward the creative possibilities of surrendering autonomy and the deep grounding of the individual within the community and the created order.

What Hath Loyola to do with Azusa Street?

This paper argues that Ignatian principles for the discernment of spirits appear throughout Amos Yong’s theology of world religions. In an effort to locate a greater Pentecostal relationship to tradition and contribute to ecumenical dialogue, the author points to three examples. First, for both Ignatius and Yong, good and evil spirits exist and interact with human persons. Second, both see divine activity in all people. This argument stems from theological considerations and stands distinct from the metaphysical considerations made in the first point. Finally, both rely on the affective as a genuine source of knowledge in discerning spirits. The argument regarding this latter point will center on a methodological consideration.