EPTA

Your starting place for research on Pentecostalism in Europe....
With the European Pentecostal Theological Association

Conferences

Each year the Association holds its annual conference at a different venue, usually in the facilities of a member institution. These meetings, in addition to the necessary business, include papers, seminars and discussions that stimulate theological discussion and encourage an interchange of ideas and information.

For 2010 we held the conference on JUSTICE and Pentecostals!

We will also be posting a statement on the subject and have as many Pentecostal groups sign up to it and act on it as possible. See the front page soon!

Have a look at the blog comment and add your own. 

The college hosting the conference was Mattersey Hall.

                                                               

The theme was on Pentecostalism and issues of Justice. To that end we heard papers from various speakers. Our Key note speaker was Joel Edwards now with the Micah Challenge International and he used to be the leader of the British Evangelical Alliance for several years. All members will receive the minutes of the AGM in the near future.

We are presently considering our options for 2011 as to venue and this may well affect the next one planned in 2012 at PTS, in Sweden. We will keep you posted as soon as decisions are made.

Secretary: Dr Anne E Dyer - adyer@matterseyhall.com

Conference 2010

The Conference Report for 2009

 ETS Kniebis  29 April - 2 May 2009 -see the photo gallery for pictures of the conference

 The theme was European Pentecostalism –the history, sociology and interaction of theologies.

Papers were presented on the following themes: Historiography (WK Kay), Scandinavian Pentecostal history (J-Å Alvarsson,), German Pentecostal history (C Simpson), Futures of Pentecostalism in Europe (R Pfister), Sociology of Pentecostalism (WK Kay) and Protestant reformed Europe’s theological interaction with Pentecostalism (J-D Plüss)

Devotional messages were also presented for brief morning sessions and we had a good share, care and prayer evening with a challenge from the Chair at the last morning session.

Conclusions:

This completes a series of presentations concerning Pentecostal identity from history, theology and something of sociology which are to lead to two books (P van der Laan’s) and W K Kay & A E Dyer’s European Pentecostalism). Future conferences can plan further workshops on ground activities of the educational institutes we represent (curriculum development, legal situations for colleges, restrictions due to accreditation needs, financial areas all of which while we are in different situations could lend themselves to learn from each other practically), Biblical theology, and base workshops around the topic we provide for a guest speaker on one of those topics. The executive is open to suggestions but retains the decision on the topic to be chosen.

Conference 2009 report

 

ETS Kniebis  29 April - 2 May 2009

The theme was European Pentecostalism –the history, sociology and interaction of theologies.

Papers were presented on the following themes: Historiography (WK Kay), Scandinavian Pentecostal history (J-Å Alvarsson,), German Pentecostal history (C Simpson), Futures of Pentecostalism in Europe (R Pfister), Sociology of Pentecostalism (WK Kay) and Protestant reformed Europe’s theological interaction with Pentecostalism (J-D Plüss)

Devotional messages were also presented for brief morning sessions and we had a good share, care and prayer evening with a challenge from the Chair at the last morning session.

Conclusions: This completes a series of presentations from last year and this concerning Pentecostal identity from history, theology and something of sociology which are to lead to two books (P van der Laan’s) and W K Kay & A E Dyer’s European Pentecostalism). Future conferences can plan further workshops on ground activities of the educational institutes we represent (curriculum development, legal situations for colleges, restrictions due to accreditation needs, financial areas all of which while we are in different situations could lend themselves to learn from each other practically). Another suggestion for some future papers would be on Biblical theology, or to invite a guest speaker and base workshops around the topic we provide for him or her. The executive is open to suggestions but retains the decision on the topic to be chosen.

Conference 2008 in Slovakia: report

Complex Pentecostal Identities

Reflection on the EPTA-Conference at Senec, Slovakia, July 24-27, 2008

 

Paul van der Laan

 

            The theme chosen for the 2008 EPTA conference was “Pentecostal Identity”. In 2007 I proposed this theme because of my desire to perpetuate our heritage. The theme helped to provoke challenging discussions and helped us to reflect on the complexity of who we think we are. The format chosen for this conference, presentations followed by discussion in small groups culminating in a plenary deliberation on the topic, proved most helpful. Initially the term “Pentecostal distinctives” was frequently used, but as David Petts pointed out the word “distinctive” seems to indicate some exclusive qualities, where in fact most of our identity is shared with other denominations or parts of the larger body of Christ. Our identity is shaped by Roman Catholic mysticism, Reformed Biblicism, Pietistic lifestyle, Wesleyan holiness, Darbistic eschatology, Afro-American folk religion etc. etc. Indeed we are standing on the shoulders of many of our esteemed predecessors and we are inclusive rather then exclusive.

            In his opening address Paul Alexander stressed the importance of developing a “hidden curriculum”, by which we could pursue our primary goals in our educational institutions. This enables us to prove the validity of our policies and create an atmosphere by which it will become widely acceptable in our own rank and file. The last section gave some helpful tools by which a missional hidden curriculum can be introduced and sustained. In the group discussion it was pointed out that in fact the “hidden curriculum” was our overriding purpose and for that reason cannot and should not be hidden. It is helpful however, certainly in our Pentecostal tradition, that we prove our point in real life before we have it approved by our constituency. By this we can develop our institutional program in such a way that it touches the very heart of what we consider to be the most prominent aspect of our identity.

            In my presentation on our theological identity I tried to prove that all of the Pentecostal books that have been written until now on the topic of systematic theology have not searched to articulate our particular position. We have endeavoured to develop an evangelical theology with extra emphasis on Pentecostal topics like Spirit baptism and charismata. In recent years some have tried to present an ecumenical Pneumatology[1]. No one however has tried to include our specific theological contribution. Do we not dare to do this? Are we having an identity crisis? I suggested that our theology should include testimonies, must be sustained by Scripture, have a prophetic voice and include the intercultural elements of our global Pentecostal family. The development of such a theology is a herculean task, but as Pentecostal scholars are emerging quite rapidly these days it can and must be done. It has the potential to bring about a paradigm-shift in how theology can be done and certainly will give a voice to our so far hidden identity. In the discussion it came to the fore that this approach is easier said then done. Collectively we were able to bring a lot more questions then answers. It demonstrated that we have just started to scratch the surface to discover our theological identity. A lot more reflection and discussion is needed to find some common ground in our mutual perception. The critique that was brought in helped me to realize that the characteristics mentioned above do not necessarily need to be presented in a specific order as long they are included in each topic. This does imply that I have to rewrite my completed chapters of the textbook for Pentecostal Theology I am writing, but as we say in Holland “it is better to turn back on your steps halfway then to be lost all together”.       Ulrik Joseffson presented a thought-provoking paper on Spirituality. He noticed that we need to define and redefine what we mean if we use the term Pentecostal. Throughout the years this term is applied in many different ways. The same is true for the word “Spirituality”. It provides a holistic perspective on theology and needs to be experienced both personally and collectively. Our spiritual identity bears elements of our doctrines, our practices and our affections. If we do not separate these elements but approach them as a unity, spirituality can help us to understand what defines us as Pentecostals. In his response Raymond Pfister pointed out that Pentecostals tend to share their experience before they share their theology. They also wrongly define themselves by what they do, rather by what they are. This should be vice versa. Pentecostal spirituality should be looked at through the lenses of scripture, history and the contemporary context. At this point the conference probably reached its summit of confusion. Having arrived here we gazed at the beautiful panoramas around us. In this moment of utter amazement we all started to realize that at best we can only speak of various Pentecostal identities and spiritualities.

    After we had reached this pinnacle of confusion and amazement, a necessary place for reflection and change, we now applied the conference theme to the more practical areas of our student life program and missions. Steven D. Jenkins presented the results of an extensive survey he had completed among students at Mattersey Hall Bible College with regards to the development of the Pentecostal identity in the course of their study. The statistics were most revealing and an eye-opener to all of us. It proved that we cannot take it for granted that students will grow in the use of spiritual gifts, just because they study at a Pentecostal institution. We need to be deliberate in our program to foster such a growth and demonstrate it by personal example. Students are eager to apply the spiritual gifts in their own life and ministry and become spiritually mature, but seem to miss the leadership and mentorship they had expected. In the group discussion it became apparent that most of our member institutions wrestle with the same challenge. The mutual exchange motivated us to devote more of our focus to this crucial part of our training.

           It was appropriate that the last presentation dealt with one of the most characteristic elements of our Pentecostal identity: global missions. Pasi Parkkila exemplified in a power point presentation how the Iso Kirja College in Keuruu, Finland, maintains an extensive missions program. They offer a variety of educational programs for potential missionaries and work in close harmony with Fida International, the Finish Pentecostal missionary organization. In the open discussion that followed we agreed that Iso Kirja serves as a model of how an ideal missionary program can be set up and maintained. As we shared the various missionary programs of the member institutions, which were presented at this conference, it became evident that missions is still at the very heart of our raison d’être and certainly a focus we all share. Jukka Tuovinen, the director of the Iso Kirja missions program, gave us a profound insight in the practical elements by answering some of the questions I had prepared. Another Dutch expression is that one fool can ask more than ten wise men can answer. However, this one wise man responded to more then one Dutch fool could think of. This presentation was a fitting closure of a conference that forced us to look in our Pentecostal mirror. It brought us back to the fact that indeed the Holy Spirit is given to reach the world for Christ pending His parousia.   

             Pondering over the scenic lake of Senec I was reminded of the song of Jean Valjean in the musical Les Miserables entitled “Who am I?”. After he was released from prison Valjean had to take up a new identity and position to become acceptable by society. What about my (our) identity? Have we betrayed who we are to become acceptable by the Church and society or have we simple come of age? We certainly have grown but at what price? This conference has reassured me to search for my original birthright. Walking back to our “Pension Bat” I heard myself singing: Who am I? Who am I? I am … Pentecostal!

 




[1] Veli-Matti Kärkkäinen, Amos Yong, Frank Macchia.