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Wolfgang Vondey's Pentecostal Theology: Living the Full Gospel is a tour de force in Pentecostal systematic theology. It is also the most articulate statement of the fivefold gospel's power to explain the impulses of past Pentecostal spirituality and its constructive potential for future Pentecostal discourse. Combining both traditional and innovative systematic loci, Vondey's project shows great promise for the enterprise of christologically oriented narrative theology. One looming question is whether the christocentrism of the full gospel can bear adequate witness to some of the details of Spirit christology. That is, can the full gospel, with its emphasis on Jesus actively bestowing the Holy Spirit on creatures, give proper place to Jesus passively receiving the Holy Spirit from the Father, without the full gospel's structure undergoing fundamental transformation? While some ambiguities remain in Vondey's attempts to employ both the full gospel and elements of Spirit christology in the same theological paradigm, he takes long strides towards integrating these two themes that have often competed with each other for space in Pentecostal theology. [ABSTRACT FROM AUTHOR]

This article proposes that the Gospel of Mark should be read as both a historical and a theological document. Mark is a theologian who writes theology as a story. He doesn't simply write history, but he presents theological ideas in narrative form. Considering this fact, one must take into account the narrative-rhetorical method in the hermeneutic of Mark's Gospel. The historical and theological character of the Gospel requires one to observe two complementary perspectives over the meaning of the book: the perspective of narration's hero and the perspective of the reader of the Gospel. The author of this present study employs the narrative-rhetorical interpretation as method of research on Mark's Christology, exemplifying the usage of the method in interpreting the Messianic secret motif in Jesus' transfiguration pericope (Mark 9,2-10). [ABSTRACT FROM AUTHOR]

The concept of faith is a dominant motif in both Jewish and Christian Scriptures and yet the authors never chose to give faith a clear, concise definition in propositional formulations. Both Testaments repeatedly refer to its importance but only approach the subject by telling stories where this valued aspect is present or absent. Luke follows suit with the rest of the Gospels and the precedent set in the Jewish Scriptures. It heralds faith's importance and necessity but never defines faith with theological statements. Using aspects of Structural Analysis, an adaptation of Form Criticism, the narratives in Luke will be investigated for how faith was taught and by whom. [ABSTRACT FROM AUTHOR]

The article presents a study that examines the three structural triads in chapters 8-9 and 21-22 in the Gospel of Matthew. The gospel is a case of triadic arrangement because the related statements or events are repeated three times. It relates that in the narrative passage of Chapter 8-9, three sets of three miracle stories were found, while in Matthew 21-22 has three symbolic actions, three parables, and three questions posed for Jesus. It notes that three structural triads between the sections demonstrate the chiastic structure in the Gospel of Matthew. It cites evidence that shows the intentions of the author for a chiastic structure.