Abstract
The Bible seemingly confronts the issue of LGBTIQ+ people and/as believers. However, these texts can be interpreted at least in two ways, in terms of temporal orientation or of temporary orientation. The question whether LGBTIQ+ people should be allowed as members of the faith community and serve in ministry can be answered by viewing the relevant biblical texts as culturally and temporary determined ethical pronouncements that are valid only for the original readers of (or listeners to) the texts or as permanent, everlasting and perpetual principles valid for believers of all ages and normative for contemporary times across cultural divides. It is argued that Pentecostal hermeneutics establishes a third way to read the texts, by reversing the movement from text to situation and to allow the faith community’s experience of their encounters with God through the Spirit to determine their tolerance or non-tolerance of LGBTIQ+ people. The principle is demonstrated at the hand of the issue of women in ministry before being applied to the faith community and LGBTIQ+ people.
Highlights
Pentecostals changed their stance regarding several issues over time
The question whether LGBTIQ+ people should be allowed as members of the faith community and serve in ministry can be answered by viewing the relevant biblical texts as culturally and temporary determined ethical pronouncements that are valid only for the original readers of the texts or as permanent, everlasting and perpetual principles valid for believers of all ages and normative for contemporary times across cultural divides
It is argued that Pentecostal hermeneutics establishes a third way to read the texts, by reversing the movement from text to situation and to allow the faith community’s experience of their encounters with God through the Spirit to determine their tolerance or non-tolerance of LGBTIQ+ people
Summary
Pentecostals changed their stance regarding several issues over time. For instance, prior to the Second World War most Pentecostals were pacifists pledged to nonviolence, declaring that in accordance with Scripture and Jesus’s example they could not participate in war and armed resistance which involved the destruction of lives.[1]. During and after the Second World War many Pentecostal denominations changed their stance and supported patriotism and nationalism, and dedicating pastors to serve as army chaplains Another example can be found in the ministry of women. Many Pentecostals accepted the evangelical viewpoint of the verbal inerrancy and propositional infallibility of Scriptures, aligning themselves to some extent with the fundamentalist use of the Bible, and creating a hybrid between evangelicalism and fundamentalism,[5] with a particular Pentecostal flavour They emphasise the importance of what God has said in God’s Word, as the ultimate authority.[6] They are interested in the interpretation of authoritative texts and synthesising their analysis of these texts in a one-way direction from the text to the current reader. No Pentecostal hermeneutical scholar has as yet written about the sensitive LGBTIQ+ issue from this new hermeneutical perspective
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