Isaiah Padgett

This article explores how early Pentecostals read, interpreted, and utilized the character of Miriam within the Old Testament. Despite the prominent focus upon masculine Old Testament figures within pentecostal history, the reception of feminine figures within Pentecostalism is less clear. As such, this article seeks to uncover how Miriam the prophetess was presented and interpreted within early pentecostal literature, with the emphasis on such subjects as divine healing, dancing, support for women in ministry, faithfulness, and murmuring. These interpretations of Miriam demonstrate positive and negative appraisals of her character and reflect her multifaceted reception within Pentecostalism. Finally, this article concludes with a summary of these interpretations and a call for continued reflection upon historic readings within pentecostal history.

This article explores the historic divide between two prominent voices in Latin American Christianity: Pentecostalism and Liberation theology. Given the theological differences between the two camps, especially regarding socioeconomic status and theological praxis, prior attempts at dialogue have ultimately resulted in little constructive progress. However, little theological attention has been given to mutual discussion of the subject of the Holy Spirit. Therefore, this article will attempt to place understandings of pneumatology in Pentecostalism in conversation with Liberation theology, specifically the work of José Comblin. Though both groups have differing understandings of the Spirit's role in society, it is thus argued that pneumatology and the concept of empowerment can serve as a previously neglected avenue for dialogue between Pentecostalism and Liberation theology.

Pentecostalism has often found sources of great strength and encouragement from the characters within the Old Testament. Stories such as David and Goliath that highlight God’s strength in the face of overwhelming opposition, or the working of miracles through Elijah and Elisha that demonstrate the supernatural power of God, or the prophetic literature of Joel 2 that alludes to the future hope of Pentecost and the outpouring of the Spirit have served as foundational pillars for the Pentecostal tradition. However, while the masculine figures within the Old Testament are certainly focused upon in Pentecostal history, the question must be asked as to the reception of feminine figures with the tradition. One such person is that of Moses’ older sister, Miriam. While Moses remains a towering figure, the story of Miriam is much less pronounced. Thus, this paper seeks to explore how early Pentecostals interpreted and utilized the story of Miriam within the Old Testament. Issues such as divine healing, dancing, support for women in ministry, faithfulness, and murmuring are all aspects highlighted by early Pentecostals, who saw the person of Miriam in multifaceted ways.

Despite being what could be described as only a four-chapter novelette, the book of Ruth is both beautiful in its story and profound in its theological presentation. One of these rich theological themes is in the realm of economics. The story, especially Ruth and Boaz’s interaction in Ruth 2:8–16, demonstrates themes of economic concern for the poor that presents countercultural implications for modern readers today. This is equally true for modern Pentecostalism, where the development of Pentecostal economic theory in an environment of neo-liberal consumption is still being formulated. However, despite the economic implications, discussion has often focused on Ruth’s status as a foreigner and the charity that Boaz shows her. Thus, this paper will seek to exegetically examine the social concern factors found in the book of Ruth and highlight the foundational elements of economic support for the poor and the Other. This paper will also argue that these social concerns—when contrasted with the dehumanizing practices of market society—provide implications for the further development of Pentecostal economic theory as an alternative to neo-liberal consumption.