This book presents a theological and missiological argument for pentecostals to engage more forcefully in higher education by expanding and renewing their commitment toward operating their own colleges and universities. The volume’s first part describes past and present developments within higher education, highlighting strengths and weaknesses of both pentecostal and (post)secular institutions. The second part highlights the future potential of pentecostal higher education, which is enriched by a Spirit-empowered and mission-minded spirituality that focuses on forming the hearts, heads, and hands of students. Pentecostals increasingly desire to influence all spheres of society, an endeavor that could be amplified through a strengthened engagement in higher education, particularly one that encompasses a variety of institutions, including a pentecostal research university. In developing such an argument, this research is both comprehensive and compelling, inviting pentecostals to make a missional difference in the knowledge-based economies that will characterize the twenty-first century.

Utilizing library research and focusing primarily on the situation in the United States, this dissertation makes a theological and missiological argument for pentecostals to engage more forcefully in higher education by expanding and renewing their commitment toward operating their own colleges and universities. The first part of the dissertation focuses on past and present developments within higher education, highlighting strengths and weaknesses of both pentecostal and (post)secular institutions. Contested issues at non-Christian colleges and universities are presented as a missional opportunity for pentecostals to offer an alternative in higher education. The second part highlights the future potential of pentecostal higher education, which is enriched by a Spirit-empowered spirituality that focuses on forming the hearts, heads, and hands of students. Pentecostals are also known for their commitment to missions and their desire to engage with all spheres in society, an endeavor that could be amplified through a strengthened engagement in higher education, particularly one that encompasses a variety of institutions, including a pentecostal research university. With more than 800 references cited and over 200 schools, colleges, and universities mentioned by name, this research is both comprehensive and compelling, inviting pentecostals to make a missional difference in the knowledge-based economies that will characterize the twenty-first century.

There remains a considerable gap in discussion of Pentecostal theological education in and by the Majority World. This volume seeks to fill that gap and offer ways for such conversations to progress among educators and institutions globally. Theological education may be conceived in broad terms as inclusive of discipleship within the local church, for instance, yet the phrase is used in this volume regarding formal engagement within higher education that is specifically focused on theological development and discipleship within the academic disciplines. This volume takes up an initial foray into the narrow approach in seeking to address those persons, institutions and organizational bodies concerned with the graduate/post-graduate levels of theological education with the intent of a following volume more specific to the undergraduate (bachelor's and certificate) levels of higher education. The further intent is to include a third volume on non-formal theological education, which is critical for the continuance of the global Pentecostal/Charismatic revival. The collection of essays included in this volume represent a diverse authorship globally as seeking to address pertinent issues of Pentecostal theological education in the Majority World. The opening contributions by Gary Munson, Vee J. Doyle-Davidson, and Amos Yong offer introductory observations and underlying theological and socio-cultural underpinnings for better engaging Pentecostal theological education in the Majority World. Dave Johnson and Josfin Raj each carry the conversation into areas of advancing research engagement and maturation that may be imported, local or globalized, and make good use of the tools available in each context. The three chapters by Daniel Topf, Peter White, and Jeremiah Campbell provide histories and prospective futures in several Majority World contexts across regions of Africa and Latin America. A volume such as this would be remiss to not have a contribution speaking to the role of the Holy Spirit in theological education. Temesgan Kahsay provides just such an essay that seeks to consider ways in which the Spirit has and ought to be more directly engaged through the educational processes. The volume is rounded out by the chapter of Dean D. O'Keefe and Jacqueline N. Grey that provides some biblical theological reflections drawn from the exilic and post-exilic texts of the Old Testament as bases for reflecting upon Pentecostal practices in conversation with Scripture.

In most parts of the world and especially where Christianity is flourishing, Pentecostal and charismatic movements predominate. What would it look like for the Western world—beset by the narrative of decline—to participate in this global Spirit-driven movement? According to Amos Yong, it all needs to start with the way we approach theological education. Renewing the Church by the Spirit makes the case for elevating pneumatology in Christian life, allowing the Spirit to reinvigorate church and mission. Yong shows how this approach would attend to both the rapidly deinstitutionalizing forms of twenty-first-century Christianity and the pressing need for authentic spiritual experiences that marks contemporary religious life. He begins with a broad assessment of our postmodern, post-Enlightenment, post-Christendom ecclesial context, before moving into a detailed outline of how a Spirit-filled approach to theological education—its curriculum, pedagogy, and scholarship—can meet the ecclesial and missional demands of this new age.

Christian higher education (CHE) is increasingly a transnational and global endeavor, with over one-sixth of the almost two hundred institutional members of the Council for Christian Colleges & Universities (CCCU) located in nineteen countries outside the United States. Much of this is related to the shift of the Christian center of gravity to the global South over the last half century, and in particular to the explosion of pentecostal and charismatic forms of churches across Asia, Africa, and Latin America, all of which also feeds back via migration to the so-called "browning" of the churches of North America. Networks like the CCCU have sought to bridge faith and learning through a certain form of Christ-centeredness and biblical orientation. While these theological priorities of the evangelical Protestant tradition have gained wide currency, the pneumatic spirituality of the pentecostal and charismatic movements is rarely considered when thinking about a distinctively Christian vision of higher education. When even God is showing up at secular universities, one wonders what difference considerations of the Holy Spirit might make to complement and perhaps revitalize the christocentrism renowned across CHE. The Holy Spirit and Higher Education responds along two interrelated lines: by reconsidering historic Christian education itself from this pentecostal perspective, and by formulating an approach to CHE around the charismatic, sanctifying, and missional dimensions of the Spirit?s activity. Yong and Coulter show that CHE should be both Christ centered and Pentecost inspired, both biblically faithful and pneumatically empowered, both faith committed and charismatically propelled.

Pentecostal and Charismatic Education looks at education through the eyes of those who see God at work in the world through the church and beyond. This book offers a worldview invested with traditional Christian theology, but also enlivened by an understanding of the continuing outpouring of the Holy Spirit.

It is both a pleasure and a privilege to introduce this volume of essays in honour of John and Bea Carter. I have known the Carters for about 30 years and have appreciated their gracious and forthright approach to both ministry and the Christian life. Friends and colleagues have contributed to this volume, with the underlying theme of Christian Education specifically in an intercultural environment. . . . The authors of these articles come from different streams within Pentecostalism, and from differing ethnic backgrounds. This is a fitting testimony to the influence that John and Bea have had in their ministry. . . . John's influence in the development of the Asia Pacific Theological Association, and in later years, in the World Association of Pentecostal Theological Educators, has been both visionary and significant in encouraging high academic standards in Pentecostal Education around the world. Bea's constant support, encouragement and hospitality has facilitated this ministry. A. Kay Fountain, Ph.D APTS Academic Dean (From the Introduction)

The post-millennial vision of nineteenth century America led to greater educational opportunities for women, but these were focused on women's domestic efficacy in developing "messianic mothers" to help create the kingdom of God on earth. Yet, by embracing the doctrine of sanctification, Wesleyan Holiness women were able to move from "women's sphere" (domesticity) to the public sphere (public ministry), which they had come to see as their intended place. Not only did they make this shift for themselves, but they created Christian institutions of higher education that provided opportunities for both women and men to prepare for public ministry. At the beginning of the twentieth century, a new force would enable women to further demonstrate their equality in the work of the Lord. In 1901, the Pentecostal movement was ushered in when Agnes Nevada Ozman became the first person in the modern era to speak in tongues. This movement saw the promise and fulfillment of equal empowerment of men and women for service by the Holy Spirit, which sent individuals throughout the world to further the kingdom of God. As the theological shift from a postmillennial to a premillennial view occurred, opportunity became necessity as priority was given to the creation of schools to prepare ministers to reach lost souls before the return of Jesus. The founding of such schools was pioneered by Wesleyan Holiness and Pentecostal women who carried the torch as their movement grew into the twentieth century. This book compiles the inspiring stories of some of the most notable women who, from society's perspective stepped outside established roles to claim a significant place in the history of American higher education.

Originally published in 1996 Religious Higher Education in the United States looks at the issue of higher education and a lack of a clearly articulated purpose, an issue particularly challenging to religiously-affiliated institutions. This volume attempts to address the problems currently facing denomination-affiliated institutions of higher education, beginning with an introduction to government aid and the regulation of religious colleges and universities in the US. The greater part of the volume consists of 24 chapters, each of which begins with a historical essay followed by annotated bibliographical entries covering primary and secondary sources dating back to 1986 on various denomination-connected institutions.