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Anide •THEOLOGY TODAY Theology Today r% . . , . . . 68(4)404--tl2 Pentacostal Women: ©TheAuthor(s)2oi2 Reprints and pernnissJons: Yoi^ SI w% F Yd l^on 5agepub.co.uk/i0urnaisPermissi0ns.nav iwr dii EA.ctii.cu Abstract Tbis essay maintains tbat women v/ithin the Pentecostal tradition are being socialized to languish rather than flourisb, Tbrougb an examination ofthe parallel stories of Mary, the mother of Jesus, and Catherine Bootb, founder of tbe Salvation Army, tbe study explores the "call narrative" of tbe Pentecostal female minister and tbe accompanying need for affirmation from the community, Tbe essay explores tbis narrative within tbe context of tbe ecclesial community and its failure to create an environment where women may flourisb, Tbis failure on tbe Cburcb's part bas contributed to its own languishing. Recently, one of my seminary students set up an appointment with me. Let's call her Miriam. She had emailed to say that she wanted to talk about her program at the seminary. Miriam attends seminary part-time, is a wife and mother and is pastor of a church of about 70 people. Before being appointed as pastor she served as an evangelist for her denomination in the state of Tennessee. Her father, a long-term pastor, has been very affirming of her ministry. Having the necessary years of experience in ministry and having completed a couple of years of undergraduate work, she was able to be admitted to seminary as a "Special Student, " a category allowed by accrediting agencies for up to 10 percent of any program offered at the master's level. In a classical Pentecostal denomination, a seminary has no trouble meeting that percentage! In fact, there is often a waiting list of male ministers who've not completed an undergraduate degree. We had talked on several occasions and she had taken my "Women in Pentecostalism" seminar. In that class, I had been impressed with her curiosity, her preparedness for class, breadth of knowledge of material even beyond
Th is article surveys early Pentecostal discussions of the doctrine of the Trinity and water baptism and focuses specifi cally on baptismal mode and formula. In tracing the discussion from 1906 to the period just after the 1916 General Council of the Assemblies of God, literature from various streams of the tradition is examined. By surveying the periodical literature as well as offi cial documents produced by these various denominations and groups, not only will doctrinal discussions be seen but also the practices associated with water baptism. It is the author's conclusion that there was some degree of fl exibility with regard to both formula and mode of baptism before the emergence of the New Issue (1914). However, the research reveals that there was a well thought out doctrine of the Trinity prior to the rise of Oneness theology thereby establishing that Pentecostal theology was Trinitarian in its inception.
In 1944 Recy Taylor, a pentecostal woman, was walking home from a service at the Rock Hill Holiness Church in Abbeville, Alabama, when she was kidnapped and gang-raped by six white men. She was twenty-four years old. None of the six men was ever charged. Though the rape was extensively covered in the African American press, few people in the pentecostal community of scholars, even the historians, had ever heard her name until she died in December 2017 and her obituary was published in the New York Times. A few weeks after that obituary appeared, Oprah Winfrey significantly raised the profile of this pentecostal sister when she told Recy's story during her Golden Globe acceptance speech in January 2018. Her story was recovered by historian Danielle L. McGuire in her 2011 book1 and is documented in a film, "The Rape of Recy Taylor."2 The tale is horrific, tragic, and maddening in its lack of justice. But as the #metoo and #churchtoo revelations have made known, what happened to Recy is an all too common reality. Gymnast Rachael Denhollander, a victim of Larry Nassar's sexual abuse at the age of fifteen and the first to come forward, gives a sad indictment of the church when she states, "Church is one of the least safe places to acknowledge abuse because the way it is counseled is, more often than not, damaging to the victim. There is an abhorrent lack of knowledge for the damage and devastation that sexual assault brings. It is with deep regret that I say the church is one
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