Page 178 - EMCAPP-Journal No. 3

The Book

In chapter three, „Storied Experiences“, Smith explains logical `visiting´ of a creation that is otherwise without
what an “affective, narrative epistemology” is (p. 48ff). God; rather, the Spirit is always already dynamically ac-
He shows parallels to postmodern concepts that oppose tive in the cosmos/world/nature.” (p. 103) Natural laws
the overemphasis of rationalism and universalism, and show God’s steady sustaining care of the universe along
point to experience, emotions, personal stories, embodi- the lines of what seems like “laws” (p. 103); special ac-
ment, and culture, as important means of knowledge. In tions, miracles, can be regarded as more intense instan-
a similar way, Pentecostals do not limit knowing to the ces of the Spirit in Creation, as “sped-up” modes of the
logical or cognitive, but appreciate truth that is gained by Spirit’s more “regular” presences (p. 104).
personal experience and story-telling; for there is a deep
knowledge in every personal certitude shared in testimo- Corresponding to this enchanted naturalism is the non-
nies: “I know that I know that I know.” (p. 48) dualistic understanding of humans, because, if eve-
rything is filled with the Spirit, material, bodily aspects
God reveals himself by what he does in every individual as such are not fundamentally bad or evil. Creation and
life. Telling about this allows that not only a knowledge of salvation include body, soul and spirit. God always meets
facts about God, his creation, and his word , but a “narra- and wants to help the whole human being (as can be seen
tive knowledge” (p. 64) can grow, which includes feeling, in prayers for healing, for the daily bread…). He is Lord
co-experiencing, imagination and personal acting. ... in every area, his Kingdom is not just a spiritual one, but
This narrative way of knowing can be found in scripture, is here, in the midst of our concrete reality.
and it corresponds with neuroscience find-ings about
thinking and feeling both being necessary for rational de- In the last two chapters, Smith writes about Pentecostal
cisions and identity (p. 68, -> Damasio etal.). Rather than contributions to the philosophies of religion and of lan-
by thinking, humans feel their way (p. 72). Smith sug- guage. In his opinion the personal, narrative understan-
gests that “a Pente-costal epistemology is always already ding of truth, and the narrative epis-temology, demand
a kind of aesthetic, an epistemic grammar that privile- a philosophical exploration of the practice of faith; not
ges ais-thesis (experience) before noesis (intellection).” being attentive to beliefs, but to believers (p. 106-122).
(p.80f). The way to knowledge is more like a dance than And the Pentecostal practice of speaking in tongues can
deducation (p. 82). be considered as a ‘liminal case’ in philosophy of langua-
ge. It can be called a “language of communities of resist-
Fundamental to ontology (p. 86ff) is the Pentecostal con- ance … as a discourse of resistance”. (p. 123)
viction that God has created everything, and is Lord of
Creation up to now; there is nothing less worthy or un- „Thinking in Tongues“ – I think the ideas of this book
important to him. Nothing exists without him. are worth reading. They challenge me to really be awa-
re of the shared Christian belief that God is present and
Therefore, the whole Creation is regarded as “enchanted”, active always and everywhere, and to include this faith
and as an open system (p. 86) in my daily thinking and activities more
that is not determined and consciously.
ruled by natural laws. In all
we think to explain just natu-
rally, powers or beings can be
active that we cannot notice
by our senses. Smith rejects
not only every kind of natura-
lism, whether reductionist or
non-reductionist in its metho-
dology (p. 89ff), but also the
division between naturalistic
and supernaturalistic areas. Agnes May, Training in religious educa-
Instead, he suggests the idea of tion and adult education. Since 1998 at
an “enchanted naturalism” (p. the IGNIS Institute as editor, writer and
97, 99ff). Everything existing adult educator for the correspondence
takes part in God by the Holy course “Foundations of Christian Psycho-
Spirit. “The Spirit’s presence is logy”, since 2004 as person in charge of this
not a post-lasarian or soterio- course.

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