Kirjahaku

In this magisterial study, Keith Warrington paints a rounded picture of Jesus as a miracle worker by exploring each of the miracles in the Gospels in their literary and historical setting. He demonstrate that, while the miracles are historically authentic, there are several reasons for their presence in the Gospels other than simply to identify Jesus as a miracle worker. They are also intended to function as vehicles of teaching: expressing aspects of the mission and person of Jesus, providing lessons for his would-be disciples and adding theological value for each Gospel’s original audience.

Pentecostals (traditionally) do not think theologically so much as do it practically. This book will present Pentecostal theology as well as the particular style of Pentecostal thinking and praxis that makes it different. Pentecostalism is not just distinctive because of its belief base but also because of the worldview it owns. The latter is based on a certainty that a religion that does not work is not worth much. Consequently, they look for expressions of life and vitality in their faith. These dominate, rather than an expression of the cerebral, though this is changing. Nevertheless, the sense of the immediate, the God of the now not the distant past, underlie how they do theology. Pentecostal theology tends to be seen through the eyes of people, not theologians; through the community, not traditions (though they have them); through their faith and worship, not ancient creeds. It is a theology of the dynamic, seen through the lens of experience. It is a functional theology that exists to operate; to incorporate an experiential dimension. Pentecostal theology does not operate as other theologies which often only detail a list of beliefs; it does this but also and (more) importantly, it explores them in the context of praxis. Thus, this volume incorporates praxis as part of the enquiry relating to theology.

Pentecostals (traditionally) do not think theologically so much as do it practically. This book will present Pentecostal theology as well as the particular style of Pentecostal thinking and praxis that makes it different. Pentecostalism is not just distinctive because of its belief base but also because of the worldview it owns. The latter is based on a certainty that a religion that does not work is not worth much. Consequently, they look for expressions of life and vitality in their faith. These dominate, rather than an expression of the cerebral, though this is changing. Nevertheless, the sense of the immediate, the God of the now not the distant past, underlie how they do theology. Pentecostal theology tends to be seen through the eyes of people, not theologians; through the community, not traditions (though they have them); through their faith and worship, not ancient creeds. It is a theology of the dynamic, seen through the lens of experience. It is a functional theology that exists to operate; to incorporate an experiential dimension. Pentecostal theology does not operate as other theologies which often only detail a list of beliefs; it does this but also and (more) importantly, it explores them in the context of praxis. Thus, this volume incorporates praxis as part of the enquiry relating to theology.