𝐖𝐡𝐲 𝐏𝐞𝐧𝐭𝐞𝐜𝐨𝐬𝐭𝐚𝐥𝐬 𝐚𝐧𝐝 𝐂𝐚𝐥𝐯𝐢𝐧𝐢𝐬𝐭𝐬 𝐒𝐡𝐨𝐮𝐥𝐝 𝐑𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐁𝐢𝐛𝐥𝐞

𝐖𝐡𝐲 𝐏𝐞𝐧𝐭𝐞𝐜𝐨𝐬𝐭𝐚𝐥𝐬 𝐚𝐧𝐝 𝐂𝐚𝐥𝐯𝐢𝐧𝐢𝐬𝐭𝐬 𝐒𝐡𝐨𝐮𝐥𝐝 𝐑𝐞𝐭𝐮𝐫𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐁𝐢𝐛𝐥𝐞

(𝐀 𝐂𝐚𝐥𝐥 𝐟𝐨𝐫 𝐓𝐡𝐞𝐨𝐥𝐨𝐠𝐢𝐜𝐚𝐥 𝐑𝐞𝐧𝐞𝐰𝐚𝐥 𝐑𝐨𝐨𝐭𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐖𝐨𝐫𝐝 𝐨𝐟 𝐆𝐨𝐝)

𝑇𝘰𝑚𝘴𝑜𝘯 𝘛ℎ𝘰𝑚𝘢𝑠

𝐷𝘢𝑡𝘦: 𝑂𝘤𝑡𝘰𝑏𝘦𝑟 2025

𝐴𝑏𝑠𝑡𝑟𝑎𝑐𝑡

This paper argues that both Pentecostal and Calvinist traditions—despite their substantial contributions to Christian theology and global mission—must continually return to the Bible as their supreme authority for faith and practice. The dangers of experientialism in Pentecostalism and determinism in Calvinism reveal the necessity of rediscovering Scripture as the ultimate norm of truth. Grounded in key biblical passages, this paper contends that genuine spiritual and theological renewal arises only when both Word and Spirit are united under the lordship of Christ.

1.      𝐼𝑛𝑡𝑟𝑜𝑑𝑢𝑐𝑡𝑖𝑜𝑛

Throughout church history, renewal movements have often begun with a deep desire to return to Scripture, only to drift when human systems or experiences overshadow divine revelation. Pentecostalism emerged as a restorationist movement seeking to recover apostolic power and holiness through the Holy Spirit. Calvinism arose from the Reformation’s cry for sola Scriptura—Scripture alone as the ultimate authority of faith and doctrine. Yet, both traditions today face temptations that can distort their biblical foundations.

This paper calls for both Pentecostals and Calvinists to return to the Bible—not as a mere historical text, but as the living Word of God that governs belief, experience, and mission (Hebrews 4:12; John 17:17).

2.      𝑇ℎ𝑒 𝐵𝑖𝑏𝑙𝑖𝑐𝑎𝑙 𝐴𝑢𝑡ℎ𝑜𝑟𝑖𝑡𝑦 𝑎𝑠 𝑡ℎ𝑒 𝐶𝑜𝑚𝑚𝑜𝑛 𝐺𝑟𝑜𝑢𝑛𝑑

Both Pentecostal and Calvinist traditions affirm the authority of Scripture, but practical theology often reveals imbalance. The Apostle Paul declared, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16–17, New International Version). Scripture alone possesses divine authority to guide doctrine, test spirits, and shape the church’s mission.

Returning to the Bible means re-centering theology, worship, and ministry upon divine revelation rather than emotional experience or human reasoning. It demands submission to the inspired Word as the norma normans non normata—the norming norm that is not itself normed (Wright, 2013).

3.      𝑃𝑒𝑛𝑡𝑒𝑐𝑜𝑠𝑡𝑎𝑙𝑖𝑠𝑚: 𝑇ℎ𝑒 𝑁𝑒𝑒𝑑 𝑓𝑜𝑟 𝐵𝑖𝑏𝑙𝑖𝑐𝑎𝑙 𝑅𝑒𝑔𝑢𝑙𝑎𝑡𝑖𝑜𝑛 𝑜𝑓 𝐸𝑥𝑝𝑒𝑟𝑖𝑒𝑛𝑐𝑒

The global Pentecostal movement has revitalized worship, evangelism, and missions, reminding the church of the Spirit’s dynamic presence. However, unregulated experientialism has also given rise to theological confusion, prosperity teaching, and sensationalism. Scripture acknowledges the ongoing operation of the Spirit’s gifts (1 Corinthians 12–14), yet insists that these gifts be tested and ordered according to the Word: “Do not despise prophecies, but test everything; hold fast what is good” (1 Thessalonians 5:20–21, English Standard Version).

The Bereans were praised for examining “the Scriptures daily to see if these things were so” (Acts 17:11, ESV). True Pentecostal faith must similarly test every spiritual manifestation by the written Word. Fee (1994) observes that genuine spirituality “is measured not by experience alone, but by conformity to the Spirit’s inspired Word.”

The Spirit and the Word are inseparable. The Spirit who inspired Scripture will never contradict it. Jesus promised that the Spirit “will guide you into all the truth” (John 16:13), a truth already anchored in the Word of God (John 17:17). Thus, the power of Pentecost is not license for emotional excess but empowerment for biblical obedience.

4.      𝐶𝑎𝑙𝑣𝑖𝑛𝑖𝑠𝑚: 𝑇ℎ𝑒 𝑁𝑒𝑒𝑑 𝑓𝑜𝑟 𝐵𝑖𝑏𝑙𝑖𝑐𝑎𝑙 𝐹𝑟𝑒𝑒𝑑𝑜𝑚 𝑓𝑟𝑜𝑚 𝑇ℎ𝑒𝑜𝑙𝑜𝑔𝑖𝑐𝑎𝑙 𝐷𝑒𝑡𝑒𝑟𝑚𝑖𝑛𝑖𝑠𝑚

Calvinism, rooted in the Reformation, upholds the majesty and sovereignty of God in salvation. Yet when theological systems eclipse Scripture’s full witness, determinism can overshadow divine love and the universal invitation of the gospel. Paul’s doctrine of election (Romans 9) must be interpreted alongside his missionary passion (Romans 10:14–17). The same apostle who exalted God’s sovereign will also pleaded for the salvation of all (Romans 9:1–3).

A biblically grounded Calvinism must therefore balance sovereignty with responsibility, affirming that “God desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2:4). Calvin himself acknowledged that “wherever the Word of God is faithfully preached, it brings life to the hearer” (Institutes, 3.24.8)

As Wright (2013) notes, the danger is not in Calvin’s theology itself but in later followers who have elevated a theological grid over the text’s dynamic witness. The Bible presents a mystery where divine initiative and human response coexist (Philippians 2:12–13). To return to the Bible is to let Scripture speak with its own voice—even when it resists our systematic categories.

5.      𝐶ℎ𝑟𝑖𝑠𝑡 𝑎𝑠 𝑡ℎ𝑒 𝐶𝑒𝑛𝑡𝑒𝑟 𝑜𝑓 𝐵𝑖𝑏𝑙𝑖𝑐𝑎𝑙 𝐹𝑎𝑖𝑡ℎ

The ultimate goal of returning to the Bible is not doctrinal purity alone but a renewed focus on Jesus Christ. Jesus Himself declared, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me” (John 5:39, ESV).

Pentecostals must remember that the Spirit’s work points to Christ, not to ecstatic experience (John 16:14). Calvinists must remember that divine election centers in the person and mission of Christ (Ephesians 1:3–10). The Word of God always leads believers toward the living Word—Jesus Christ, the incarnate revelation of God (John 1:14).

Thus, the central question for both movements is not “What does our tradition teach?” but “How does this text reveal Christ?” A Christ-centered hermeneutic ensures that theology remains relational, redemptive, and mission-oriented.

6.      𝑇ℎ𝑒 𝐶ℎ𝑢𝑟𝑐ℎ’𝑠 𝐶𝑎𝑙𝑙 𝑡𝑜 𝑅𝑒𝑡𝑢𝑟𝑛

A return to Scripture entails ecclesial reformation. The early church “devoted themselves to the apostles’ teaching” (Acts 2:42), modeling a community where doctrine, fellowship, and practice were intertwined. Churches today must recover this model—where the Word is preached expositively, the Spirit is sought reverently, and discipleship is rooted in truth.

Where Pentecostalism risks fragmentation through subjective prophecy, and Calvinism risks ossification through dogmatic rigidity, the biblical pattern calls for a Spirit-filled, Word-saturated community (Ephesians 4:11–16). The solution is not compromise but submission—to the inspired Scriptures as the final authority in faith and life.

7.      𝐶𝑜𝑛𝑐𝑙𝑢𝑠𝑖𝑜𝑛: 𝑇ℎ𝑒 𝑊𝑜𝑟𝑑 𝑎𝑛𝑑 𝑡ℎ𝑒 𝑆𝑝𝑖𝑟𝑖𝑡 𝑇𝑜𝑔𝑒𝑡ℎ𝑒𝑟

The church’s great need is not another theological movement but a renewed commitment to biblical fidelity. The Spirit and the Word are not rivals but partners in God’s redemptive mission. The Word without the Spirit leads to lifeless orthodoxy; the Spirit without the Word leads to disorderly enthusiasm. Together, they form the foundation of true Christianity—alive, discerning, and obedient.

Pentecostals and Calvinists alike must humble themselves before the same Scripture that birthed their movements. The Reformation cry ad fontes—“back to the sources”—must again echo through the global church. The Word of God is living and active (Hebrews 4:12), and when the people of God return to it, reformation and revival are inevitable.

𝑅𝑒𝑓𝑒𝑟𝑒𝑛𝑐𝑒𝑠

Calvin, J. (1559/2008). Institutes of the Christian religion (H. Beveridge, Trans.). Hendrickson Publishers.

Fee, G. D. (1994). God’s empowering presence: The Holy Spirit in the letters of Paul. Hendrickson Publishers.

Grudem, W. (2020). Systematic theology (2nd ed.). Zondervan Academic.

MacArthur, J. (2013). Strange fire: The danger of offending the Holy Spirit with counterfeit worship. Thomas Nelson.

Pinnock, C. H. (1996). Flame of love: A theology of the Holy Spirit. InterVarsity Press.

Reed, J. (2005). Becoming a disciple: First principles series. BILD International.

Wright, N. T. (2013). Scripture and the authority of God: How to read the Bible today. HarperOne.

Keywords: #Pentecostalism, #Calvinism, #Scripture, #HolySpirit, #biblicalauthority, #theologicalrenewal