Review of Early Quakers and their Theological Thought

First-generation Quakers were a radical and persecuted sect of early modern British Christianity. Early Quakers and Their Theological Thought: 1647-1723 shows why the Quakers have survived when so many other 17th century radicals—including Diggers, Ranters, Levellers or Muggletonians—did not. Along the way readers also discover why the Friends, though initially derided, are so loved in the twenty-first century. Quaker theology, rejected by the powers that be in its own era, resonates with many 21st century readers

“Pants Don’t Make Preachers”: The Image of a Female Pentecostal Minister (Chapter Three of Gender and Pentecostal Revivalism: Making a Female Ministry in the Early Twentieth Century)

Excerpt: The goal of this chapter is to show how Woodworth-Etter and McPherson constructed visual representations of themselves as ministers. It begins by discussing how male ministers projected power through dress, and then examines how female ministers negotiated their outward appearance in response to male attire. Then, this chapter demonstrates how Woodworth-Etter and McPherson aimed not to give a female version of male attire, but to give a visual representation of the biblical women that they claimed to be

Reflections on the Potential of Gender Theory for North American Pentecostal History

In this article we show how gender is a useful category of analysis for students of North American pentecostal history. First, we provide a working definition ofthe term gender (a term with a plethora of meanings!). Then we cite a few examples from current scholarship that demonstrate how gender as a theoretical construct illuminates certain aspects of the North American movement. Finally, we reflect on the potential benefit of using gender to recount a variety of pentecostal histories, both North American and beyond

Exploring Pietism as an Intermediary for Lutheran-Pentecostal Dialogue

The authors, a Lutheran and a Pentecostal, explore similarities and differences between their respective traditions using German Lutheran Pietism as a bridge. Parallels include conversionism, devotion to the Bible, practical holiness, missional activism, and opposition to the shortcomings of the religious status quo. Key divergences between the movements include the role of the sacraments, the place of manifestational gifts, and eschatology. The authors highlight how Pietism can be a useful channel and translator for dialogue

Author Meets Critics: Responding to Daniel Castelo’s Pentecostalism as a Christian Mystical Tradition

Except: Daniel Castelo’s Pentecostalism as a Christian Mystical Tradition is a theological monograph, but, like the movement he seeks to categorize, Castelo’s work transcends traditional disciplinary lines. As a historian, my comments aim to show what Castelo’s categorical work does for historians seeking to explore and understand the movement. My response analyzes the categories present within Castelo’s title and explicated throughout the book: Pentecostalism, Christian mysticism, and tradition

Theologia: Quaker Youth Ministry and Theopraxis in a Multicultural Context

I am convinced by my own life and by wide observation of children that mystical experience is much more common than is usually supposed. Children are not so absorbed as we are with things and with problems. They are not so completely organized for dealing with the outside world as we older persons are. They do not live by cut-and-dried theories. They have more room for surprise and wonder. They are more sensitive to intimations, flashes, openings. The invisible impinges on their souls and they feel its reality as something quite natural.” —Rufus M. Jones, “Finding the Trail of Life”1 In 2015, faculty of George Fox University applied for the Lilly Endowment Youth Theology Initiative. The goal of this grant initiative was to deepen the level of theological engagement among young people in ways beyond standard evangelical church youth groups. During that year, a group of faculty and ministry leaders gathered to plan and submit a proposal to build a high school theology camp, hosted by George Fox University, in alignment with our historical heritage as a Quaker institution. We developed the idea of a week-long camp, a summer institute held on campus where a small group of 25 high school students would engage in theology not only in the classroom, but primarily through experiential learning. In accordance with the grant, we were committed to running our camp with the values of our university’s Quaker heritage in two specific ways: an egalitarian structure and the acknowledgement of the “Inner Light” of Christ in everyone. Now having completed three years of the theology camp, “Theologia,” from 2017–2019, this article offers a reflection on these values and experiences as a report of our findings on doing youth ministry in a multicultural context as informed by Quaker values. Each author of this article carried a major role in the design and execution of the camp; though our own theological and ecclesial backgrounds cover a wide range of traditions, we have endeavored to remain committed to distinctive Quaker values. Following an overview of a typical day in the camp and our reflection on the two specific values, we address the impact of the camp, both for the students and for our vision of how this camp impacts our Christian Ministries department at George Fox University. It is our aim that this paper will catalyze a greater dialogue on Quaker values and the praxis of youth ministry