Reading Luke-Acts in the Pentecostal Tradition by Martin Mittelstadt

Author:Martin Mittelstadt [Mittelstadt, Martin]
Language: eng
Format: mobi
Publisher: CPT Press
Published: 2011-06-05T04:00:00+00:00

THE POLITICS OF THE GOSPEL

Due to the explosive growth of Pentecostalism in politically sensitive areas, contemporary Pentecostals need to explore further the socio-political implications of Luke-Acts. Earlier categories such as peacemaking, suffering and persecution will remain acute in a culture of violence. Luke augments his story with language well connected to the dominant and at times oppressive rule under the Roman Empire: Jesus' birth occurs during a worldwide census by Augustus (Lk. 2.1); Jesus launches his ministry during the reign of Tiberius (Lk. 3.1); Agabus predicts a famine throughout the entire world during the reign of Claudius (Acts 11.27-8); Aquila and Priscilla leave Rome due to Claudius' expulsion of Jews in Rome (Acts 18.2); and Paul stands in the presence of numerous Roman governing officials. Luke develops his portrait of Jesus around accolades such as Savior (Lk. 2.11; Acts 5.31; 13.23) and 'Prince of Peace' (Lk. 1.79; 2.14; Acts 10.36). Furthermore, in light of the prominent emphasis upon implications surrounding the Pentecost event, Pentecostals would do well to investigate the political significance of the diverse crowd mapped out in Acts 2.5-11. According to Gary Gilbert, Luke's list of nations expresses not merely the universal appeal and availability of the gospel, but also an alternative to a powerful Roman ideology. Gilbert argues that Luke uses the list of nations to advance the expansive nature of the gospel and thereby undermine Roman propaganda. In so doing, Luke not only places the expansive rule of Jesus, the legitimate Savior and Lord over and against Caesar, but gives center stage to Jesus' mandate to reach the ends of the earth (Acts 1.8).[466] It seems reasonable to argue that Luke intends for first-century Christians to view the message of Luke-Acts as an attempt to look beyond the dominion of Caesar and embrace a newfound oikoumene. In short, Pentecostal investment in Acts 1 and 2 (specifically 1.8 and 2.1-4) should call for a fresh analysis of the revolutionary nature of the gospel in complex political systems. As Pentecostal numbers increase, age-old questions on pneumatology and mission must be located in a complex global world, increasingly postmodern and politically volatile. Undoubtedly, Jurgen Moltman's desire that 'the church in the power of the Spirit' be reinvented remains critical for every generation of Christians living in a highly violent and politicized world with competing voices.[467]

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