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This paper will contrast the theology of classical Pentecostals with that of the neo-Pentecostal apostolic networks. It will argue that theology is a remarkably protean form of discourse: it can be used to justify the status quo or to initiate change. It will conclude that in egalitarian and mobile societies it is much easier for theology to become a force for change. The paper will show or imply that theology is responsive to the conditions that face the church at any particular time. In effect, theology is a discourse intended to enable the church to define itself, understand itself and survive. Part of this understanding of itself includes an understanding of God so that the contention that theology is driven by its function is not intended to be a humanistic declaration. Rather it is an understanding that theology responds to whatever crisis threatens the church, whether this be the opprobrium of the Roman population after a fall of Rome (leading to the writing of the City of God) or themediaevalabuses of power and the practice which led to a simplifications and renewals of the Reformation, and so on. This paper will argue that theology turns to the resources of culture by which to express itself. Just as human knowledge is continually renewing itself and extending so theology, as it interacts with knowledge, must do the same. It cannot simply be the re-expression of old truths innewlanguage or the reconfiguration of creedal formulations. What gives theology
its continuity is both the tradition of the church and the Bible, though it is always a matter of judgment as to whether theological renewal is in tune with that continuity or beyond it. This paper will argue that theology of the church maps onto social structures. Whereas in the hierarchical society of previous generations, the church became an hierarchical organisation in which senior members of the church were seen as being of equivalent social status to senior members of society (with bishops being like landed aristocracy, and lesser clergy reflecting lesser ranks in society) a new social structure with less distance between top and bottom and greater possibilities of mobility and variation enables a new kind of church. Theology reflects this new social milieu and this paper will in particular concentrate on the theological reflections that have arisen in British apostolic networks since 1970, and which can be usefully contrasted with the classical Pentecostal denominations that arose much earlier in the 20th century. (Some of this discussion is reflected in my book Apostolic Networks in Britain, Carlisle, Paternoster, 2007).
“Changing Theology and the Theology of Change”
This paper will contrast the theology of classical Pentecostals with that of the neo-Pentecostal apostolic networks. It will argue that theology is a remarkably protean form of discourse: it can be used to justify the status quo or to initiate change. It will conclude that in egalitarian and mobile societies it is much easier for theology to become a force for change. The paper will show or imply that theology is responsive to the conditions that face the church at any particular time. In effect, theology is a discourse intended to enable the church to define itself, understand itself and survive. Part of this understanding of itself includes an understanding of God so that the contention that theology is driven by its function is not intended to be a humanistic declaration. Rather it is an understanding that theology responds to whatever crisis threatens the church, whether this be the opprobrium of the Roman population after a fall of Rome (leading to the writing of the City of God) or themediaevalabuses of power and the practice which led to a simplifications and renewals of the Reformation, and so on. This paper will argue that theology turns to the resources of culture by which to express itself. Just as human knowledge is continually renewing itself and extending so theology, as it interacts with knowledge, must do the same. It cannot simply be the re-expression of old truths innewlanguage or the reconfiguration of creedal formulations. What gives theology
its continuity is both the tradition of the church and the Bible, though it is always a matter of judgment as to whether theological renewal is in tune with that continuity or beyond it. This paper will argue that theology of the church maps onto social structures. Whereas in the hierarchical society of previous generations, the church became an hierarchical organisation in which senior members of the church were seen as being of equivalent social status to senior members of society (with bishops being like landed aristocracy, and lesser clergy reflecting lesser ranks in society) a new social structure with less distance between top and bottom and greater possibilities of mobility and variation enables a new kind of church. Theology reflects this new social milieu and this paper will in particular concentrate on the theological reflections that have arisen in British apostolic networks since 1970, and which can be usefully contrasted with the classical Pentecostal denominations that arose much earlier in the 20th century. (Some of this discussion is reflected in my book Apostolic Networks in Britain, Carlisle, Paternoster, 2007).
