ST.

JOSEPH MAJOR SEMINARY

IKOT EKPENE, AKWA IBOM STATE, NIGERIA

QUESTION:

MOST CHRISTIANS TODAY ARE RUNNING FROM GOAL TO POST IN

SEARCH OF PENTECOSTAL SPIRITUALITY WHICH IS BASED ON
BAPTISM OF THE SPIRIT. WHAT IS YOUR TAKE ON THIS POINT?

BY

2018/1363
2019/1402

COURSE: PENTECOSTALISM

COURSE LECTURER: REV. FR. PROF. JAKE OTONKO

CLASS: THEOLOGY THREE

DATE: 16TH JUNE, 2021

TABLE OF CONTENTS
1
1.0. INTRODUCTION……………………………………………………………………….3

1.1. The Problem Posed………………………………………………………………………..3

1.2. Conceptual Clarifications………………………………………………………………….4

1.2.1. Pentecostalism……………………………………………………………………………..4

1.2.2. Spirituality…………………………………………………………………………………5

2.0. BAPTISM OF THE SPIRIT AND PENTECOSTAL SPIRITUALITY…………….6

2.1. The Person of the Holy Spirit……………………………………………………………..6

2.2. The Notion of Spirit Baptism……………………………………………………………..6

2.3. The Centrality of Spirit Baptism in Pentecostal Spirituality……………………………...8

3.0. FACTORS THAT CONTRIBUTE TO THE RISING INCLINATION OF

CHRISTIANS TOWARDS PENTECOSTAL SPIRITUALITY TODAY…………10

4.0. RECOMMENDATIONS………………………………………………………………12

5.0. EVALUATION AND CONCLUSION………………………………………………..13

REFERENCES…………………………………………………………………………14

1.0. INTRODUCTION

2
1.1. The Problem Posed
Drawn from the series of systematic studies that have been carried out on him, the human person
has been described from a multiplicity of viewpoint – homo-politikos, homo-socialis, homo-
sapiens, homo-religiosicus. Being homo-religiosicus, the Human Person is open to
transcendence. He seeks to enter into relationship with God, irrespective of his concept of Him.
The Psalmist, attesting to this, writes, “As the deer that yearns for running streams, so my soul is
yearning for you my God” (Ps. 42:1). This is very much akin to the understanding of St.
Augustine in the opening section of his Confessions: “You O Lord have made our hearts for
yourself, and they are restless until they rest in you!”1

Christendom, in its unique approach to transcendence, is divided into several sects. Our primary
concern here is on Pentecostalism, a sect of Christian which is of relatively recent origin.
Pentecostals emphasize Spirit Baptism, a phenomenon that is not new to Christianity, but yet has
gained increasing popularity among Pentecostals today. This phenomenon of Spirit Baptism has
attracted the attention of members of various sects of Christianity, such that there seems to be a
mass migration, at worse, or a replication in one’s own sect at best, of this phenomenon.

Since its inception, the Pentecostal movement has been a source of subtle controversy, especially
among Church hierarchy. The reason for this, among other things, is the fact that Pentecostals
seem to be acutely opposed to clericalism and dogma. This for them is informed by the
understanding that such an approach to divine realities is an attempt to “box-in” the Spirit of
God, and deprive the believer of the free reign of the Spirit – a manifestation that is a fruit of a
believer’s Spirit Baptism. Understandably, the concept of Spirit Baptism occupies central stage
in the Pentecostal movement. The centrality of this idea to the Pentecostals is such that, for them,
one who has not experienced it is yet to complete his initiation into the life of grace among the
community of believers.

Spirit Baptism is not sought after for itself – it is sought for its effects, namely, the strengthening
and equipping of the believer to carry out the Great Commission more effectively. Pentecostals
believe that one who experiences Spirit Baptism receives spiritual gifts such as tongues, vision,

1
The Confessions of St. Augustine, Transl. by Maria Boulding, OSB; (USA: New City Press, 1997) 1.

3
prophesy, healing, etc. The understanding that these gifts come from Spirit Baptism alone make
it all the more sought after. Faced with myriads of existential challenges, modern Christians
often gravitate towards Pentecostalism – charged with Spirit Baptism – due to the solace it
promises.

In this work therefore, we are set out to investigate briefly into the phenomenon of Spirit
Baptism, assess its Scriptural foundation, show how it occupies central stage in Pentecostal
spirituality and show why many Christians today tend to uphold a spirituality colored by its
influences. We shall make some recommendation and then draw this work to a conclusion just
after an evaluation.

1.2. Conceptual Clarifications

1.2.1. Pentecostalism
“Pentecostalism” can be traced back to the Greek word “Pentecoste” which basically describes
the Pentecost event as recorded in Acts 2:1-4. Meaning “fiftieth”, the word pertains to the
Hebrew Feast of Weeks popularly referred to as Shabuoth.2 This Feast was later transformed into
the Pentecost event, as the Holy Spirit descended on the disciples on this day. It is from this
Pentecost experience therefore that the movement called “Pentecostalism” traces its origin, and
its members are called “Pentecostals”3

Understandably, Pentecostalism as used here refers to that new form of Christianity that lays
much emphasis on all that characterized the first biblical Pentecostal event. 4 Broadly speaking
then, the Pentecostals uphold the spirituality of the Pentecost. To this extent, the acts and
practices of the Pentecostals are strongly rooted in their belief in the Pentecost experience of
being filled with the Holy Spirit. 5 Although Pentecostalism is not a new religion as such, it is
however characterized by Spiritual experiences, the specific traits of which are easily
recognizable amid the great variety of persons and circumstances.6 From this perspective, one

2
Jake Otonko, Is God in Troubled Waters: The Church, Society and Pentecostal Currents (Kaduna: Pyla-mak
Publishers, 2018), 2.
3
Ibid
4
Jake Otonko, Pentecostalism and Us: A Dynamic Reality (Enugu: Snaap Press Ltd., 2005), 37.
5
Jake Otonko, Pentecostalism and Us: A Dynamic Reality (Enugu: Snaap Press Ltd., 2005), 37.
6
Ibid, 38.

4
must see Pentecostalism as a movement of Spirituality, which transcends the exclusive ecclesial
boundaries.7 The most succinct understanding of Pentecostalism can be presented thus:

…Pentecostalism is a movement within Christianity, with a spirituality

which revolves around the Pentecost experience. In a unique way, it
stresses personal relationship with the Third Person of the Blessed
Trinity. The main emphasis of the Pentecostals, thus, has always been the
out-pouring of the Holy Spirit on members and through which they are
empowered to carry out their mission and activities as witnesses to the
truth.8

1.2.2. Spirituality
“Spirituality” comes from the Latin Spritualitas, which means “the state or nature of being
spiritual.”9 This of course does not pass as a comprehensive definition and so does not suffice.
Spirituality refers to a lived experience, 10 a way of life. This explains why Jordan Aumann O.P.
speaks of it in this way:
In its widest sense, spirituality refers to any religious or ethical value
that is concretized as an attitude or spirit from which one’s actions flow.
This concept of spirituality is not restricted to any particular religion; it
applies to any person who has a belief in the divine or transcendent, and
fashions a lifestyle according to one’s religious convictions. 11

In this context, one can speak of Jewish, Muslim, Zen, Buddhist, Christian, and even Pentecostal
Spirituality. More specifically, as used here, Spirituality pertains to a cluster of acts and
sentiments that are informed by the beliefs and practices that characterize a specific religious
community.12 For Christians, Spirituality pertains to one’s entire life as understood, felt,
imagined and decided upon in relationship to God, in Christ Jesus, empowered by the Spirit.13

2.0. BAPTISM OF THE SPIRIT AND PENTECOSTAL SPIRITUALITY

2.1. The Person of the Holy Sprit
7
Jake Otonko, Is God in Troubled Waters: The Church, Society and Pentecostal Currents (Kaduna: Pyla-mak
Publishers, 2018), 4.
8
Jake Otonko, Pentecostalism and Us: A Dynamic Reality, 39.
9
F. Antonisamy, An Introduction to Christian Spirituality (Mumbai: St, Paul Press Training School, 1999), 19.
10
Joseph K. Komonchak et al. (ed.), The New Dictionary of Theology (Bangalore: Theological Publications in
India, 2011), 972.
11
Jordan Aumann, Spiritual Theology (London: Oxford Publishers, 1980), 17.
12
Jordan Aumann, Spiritual Theology (London: Oxford Publishers, 1980), 17.
13
Joseph K. Komonchak et al. (ed.), The New Dictionary of Theology (Bangalore: Theological Publications in
India, 2011), 972.

5
The word “spirit” is related to the Hebrew “ruah”, the Greek “pnuema” and the Latin
“spiritus”. In all these, it pertains to a life giving force, a vivifying element. From this
perspective, one can understand the “Holy Spirit” as the principle of divine life and action. Belief
in the Person of the Holy Spirit is fundamental to Christianity of whatever orientation.

In the Old Testament, the Holy Spirit was mentioned 86 times. He is presented, not as a person
per se, but as the abiding presence of God, the vivifying element of divine power. This can be
seen in the creation account when he hovered upon the face of the waters (Gen. 1:2); when he
was breathed into the nostrils of Adam (Gen. 2:7); when he came upon the elders who
prophesied (Num. 11:26); when he gave strength to Samson (Jdgs. 13:24, 25); when he was
promised to be poured upon all flesh (Joel 2:28), etc. All these show that the Old Testament
understanding of the Holy Spirit did not clearly include his character as a divine person.

The New Testament presents a more personalistic understanding of the Holy Spirit. Christ urged
his disciples to baptize in the name of the Father and of the Son and of the Holy Spirit (Matt.
28:19). He was also described by Christ as a “Counselor” who would teach the disciples all
things (cf. Jn. 14:16, 26). He also acknowledged the Holy Spirit as one who would bear witness
to him (cf. Jn. 15:26).

All these point to the fact that the understanding of the notion of the Holy Spirit is steeped in
complexity. Although our task here is not to present a systematic theological treatment of the
person of the Holy Spirit, what one must not take for granted is the primary understanding that
“the Holy Spirit is Divine Person, distinct from the Father and the Son, but equal with them in
substance and power.”14

2.2. The Notion of Baptism of the Spirit

Pentecostals are characterized, among other things, by the belief in holiness or Christian
perfection, which is climaxed by the “infilling of the Holy Spirit” as evinced by “speaking in
tongues” (ecstatic utterances frequently unintelligible to listeners) as the apostles did on the day

14
Ludwig Ott, Fundamentals of Catholic Dogma. Transl. by Patrick Lynch, (North Carolina: TAN Books, 1974),
58.

6
of Pentecost (Acts 2:1-13).15 This indwelling or infilling of the Spirit is what is referred to as
Spirit Baptism or Baptism of the Spirit. Spirit Baptism is understood as an individual believer’s
“Personal Pentecost.” It is the decisive moment when the Holy Spirit would fall upon a believer,
and manifest his power in action. 16 God’s power would therefore rest upon the individual,
enabling him/ her to witness to the Lord in faith.

It is important to clarify at this point that the expression “Spirit Baptism” is not found in
scripture. It is only a convenient designation for the experience predicted by John the Baptist that
Jesus would “baptize in the Holy Spirit” (Matt. 3:11; Mk. 1:8; Lk. 3:16; Jn. 1:33), which is
repeated by both Jesus (Acts 1:5) and Peter (Acts 11:16).17

On a general level, Spirit Baptism refers to the outpouring of the Holy Spirit upon a group of
people or an individual, in order for the receiving parties to be better equip for a specific mission
or task. The basic idea surrounding Spirit Baptism is grounded in Scripture. At various moments
in Scriptural times, the Holy Spirit was poured out upon an individual or group of individuals to
aid them achieve a purpose.

In the Old Testament, the Spirit was poured upon certain groups and individuals at various
times and for specific purposes. For instance, God gave his Spirit to Moses and the Seventy
elders so that they could more effectively care for the people of Israel (Num. 11:13-30). The
Spirit was also poured upon Saul and he prophesied with a band of Prophets (1 Sam. 10:5-6; 9-
13). Ezekiel later prophesied of a time when God would give his Spirit to the People of Israel.
Joel would later foretell of the gift of the Spirit for “all flesh.”18

In the New Testament, Mary was the first who experienced an indwelling of the Holy Spirit.
This took place at the annunciation, and has been described by Theologians as the Proto-
Pentecost (cf. Lk. 1:35). Elizabeth also experienced the baptism of the Spirit when she was

15
Jake Otonko, Is God in Troubled Waters: The Church, Society and Pentecostal Currents (Kaduna: Pyla-mak
Publishers, 2018), 70
16
Ibid
17
Ibid, 75
18
Emmanuel Uchenna Dim, Pentecostalism and its Challenges: The Pertinent Question (Lagos: Sovereign Prints,
2012), 36.

7
visited by Mary (cf. Lk. 1: 41). Christ himself was visited physically by the Holy Spirit at his
Baptism (Matt. 3:13-17; Mk. 1:9-11; Lk. 3:21-22; Jn. 1: 29-34). The Pentecost event (Acts. 2: 1-
13), which took place after the ascension of Christ, and in fulfillment of his promise, represents
the most classic manifestation of the Baptism of the Spirit. The Acts of the Apostles contains
scattered instances of Spirit baptism, and St. Paul in his epistles alluded to it (Spirit Baptism) on
several occasions.

The Pentecostals find Spirit Baptism to be essential in the life of every believer. Jake Otonko 19
presents a summary of their reasoning in this wise:
- The Apostles in spite of their having become Christians were ordered by the risen Lord to
wait for the Holy Spirit at Pentecost (cf. Lk. 24:49).
- The Samaritans, having already been baptized by Philip, received the Holy Spirit only
when Peter and John prayed and laid hands on them (Acts 8:14-17).
- Paul having been converted on the road, received the Holy Spirit three days later (Acts
9:17).
- An additional argument in this wise is the fact that after the Pentecost, the timid and
fearful disciples were now emboldened to preach the gospel passionately and fearlessly.

The result of baptism in the Holy Spirit, as is demonstrated in Acts, will be greater accessibility
to the gifts of the Spirit, increased fruit of the Spirit, and a greater ability to witness.20

2.3. The Centrality of Spirit Baptism in Pentecostal Spirituality

As has been clarified earlier, Pentecostal Spirituality basically refers to the way of life, worship
and ethos that is peculiar to the Pentecostals. It is the approach to spiritual issues which is
peculiar to the Pentecostals. Their spirituality is grounded in the belief that all Christians should
seek post-conversion religious experience called Baptism with the Holy Spirit. 21 That is to say,
Spirit Baptism occupies central stage in the Pentecostal understanding of spirituality, as they
stress the experience of the Holy Spirit.

19
Jake Otonko, Is God in Troubled Waters: The Church, Society and Pentecostal Currents (Kaduna: Pyla-mak
Publishers, 2018), 71
20
Emmanuel Uchenna Dim, Pentecostalism and its Challenges: The Pertinent Question (Lagos: Sovereign Prints,
2012), 52
21
Fidelis K. Obiora, The Divine Deceit: Business in Religion (Enugu: Optimal Publishers. 1999), 15.

8
For Pentecostals, Spirit Baptism is of paramount importance, as it empowers the believer for
witness and ministry. The Spirit now living in the individual furnishes him/ her with spiritual
gifts to bear witness to the gospel. 22 That is to say, it is Spirit Baptism that initiates the believer
into the use of Spiritual gifts. On this, Fidelis Obiora writes:

The Baptism of the Spirit is central to the Pentecostal theology: it is the

entrance into a fresh dimension of the fullness of the Spirit, an
enduement of power. Pentecostals describe the baptism of the Spirit as a
"second encounter" with God (after conversion) in which the Christian
begins to receive supernatural power of the Holy Spirit into his life. 23

To sustain this position, Pentecostals make recourse to Scripture. For them Jn. 20:22 shows that
the disciples of Jesus were already “born again” before the Holy Spirit fell at Pentecost. Hence,
for them, Christians today should also seek this spirit baptism which results in greater power for
ministry and witness.24

Jake Otonko presents a succinct but clear analysis of the centrality of the Holy Spirit in
Pentecostal Spirituality:

Pentecostals admit that the centre of the Christian message is Jesus

Christ, but what is critical for them is the “personal and direct awareness
and experiencing of the indwelling of the Holy Spirit” Hence,
Pentecostalism, while not entirely pneumatocentric does make a strong
witness to personal, immediate spiritual experience of the Holy Spirit. 25

Pentecostals also see a close link between baptism in the spirit and speaking in tongues. Classical
Pentecostalism holds firmly to the idea that the initial evidence of Spirit Baptism is “speech in
other tongues.”26 Pentecostals generally admit however that almost all their evidence for a close
connection between baptism in the spirit and speaking in tongues is drawn from Acts of the
Apostles. The disputed text from Mark 16:17 is also often quoted: “And these signs will
accompany those who believe: in my name they will cast out demons; they will speak in new

22
Jake Otonko, Is God in Troubled Waters: The Church, Society and Pentecostal Currents (Kaduna: Pyla-mak
Publishers, 2018), 73
23
Fidelis K. Obiora, The Divine Deceit: Business in Religion (Enugu: Optimal Publishers. 1999), 17
24
Jake Otonko, Is God in Troubled Waters: The Church, Society and Pentecostal Currents (Kaduna: Pyla-mak
Publishers, 2018), 73-74
25
Jake Otonko, Pentecostalism and Us: A Dynamic Reality (Enugu: Snaap Press Ltd., 2005), 45.
26
Ibid

9
tongues…”27 Being a relatively awesome act, there is no doubt that speaking in tongues has
attracted a lot adherents to Pentecostalism.

3.0. FACTORS THAT CONTRIBUTE TO THE RISING INCLINATION OF

CHRISTIANS TOWARDS PENTECOSTAL SPIRITUALITY TODAY

Reliable statistics attest to the fact that there is a noticeable gravitation towards Pentecostal
Spirituality in recent years, even among mainstream Churches. Pentecostal and charismatic
missiologists are quick to assert that the vast majority of new Christian believers in the world
today can be classified as either charismatic or Pentecostal, driving the worldwide number of
Pentecostals and Charismatics in Protestant denominations to well over 500 million. 28 Although
this is a sweeping generalization, it holds at least some level of truth. Some of the factors that
contribute to the noticeable gravitation towards Spirit Baptism and Pentecostal Spirituality by
Christians in recent times are:

i. Existential Challenges
A lot of Christians today are bothered with the day to the day challenges of human life, such
as sickness, poverty, insecurity, unemployment, injustice, etc. In a country like Nigeria, the
failure of the government to provide the basic necessities of life, the dwindling economy and
the rising cases of insecurity accentuates this condition even more. Christians therefore seek
for an approach to religion that would help address these challenges, and somehow take them
all away. The “wonder-working God” which Pentecostal spirituality does not shy away from
portraying, makes Pentecostal spirituality all the more desirable under such conditions.

ii. The Craze for Miracles, Signs and Wonders

Closely related to the previous point is the craze for miracles, signs and wonders. This
however is not a new condition in religion. Scripture records the Jews wanting to see signs
and wonders performed by Jesus in order to confirm that his ministry was authentic (cf. Jn.
2:18). In our time too, we see this pattern repeating itself. Pentecostal Spirituality seems to

27
Ibid, 46
28
Don Fanning “Pentecostal and Charismatic Movement” in Liberty University: Trends and Issues in Mission,
(http://digitalcommons.liberty.edu/cgm_missions).

10
 promise an overflow of miracles, signs and wonders, as proof of the abiding presence of the
Holy Spirit in one’s life.

iii. The Awe attached to Spiritual Gifts

The display of Spiritual gifts portrays one to be a “strong man” in the Spirit. The awe
attached to such a display, especially in religious gatherings makes it all the more desirable.
We see a similar pattern in scripture in the case of Peter and Simon, who admired the
spiritual gifts displayed by Paul so much that he wanted to buy the gifts from Paul (cf. Acts.
8:18-19).

iv. Poor Understanding of Scripture

Human beings often need proof to confirm their beliefs. Many Christians turn to miracles,
signs and wonders to act as testimony to confirm their faith. They tend to back this up with
scripture: “These signs shall follow those that believe: in my name they shall cast out
demons, they shall speak with new tongues, they shall take up serpents, and if they drink
poison, it shall not hurt them, they shall lay hands on the sick, and they shall recover” (cf.
Mk. 16:17-18). A fuller understanding of scripture will reveal that Christ did not intend to
emphasize signs and wonders over the truth of the gospel message. Signs are merely pointers
to a greater reality that exists, irrespective of the signs pointing at them.

v. Pragmatism and The Quest for a Version of Christianity that “works”

Pragmatism is an approach to life that seeks to uphold a theory or principle simply because it
works; it produces desired results. In this our age of artificial intelligence and sophisticated
technologies and philosophies of life, many people find it irrelevant to uphold a principle that
does not “work.” Against this backdrop, many Christians are attracted to Pentecostal
spirituality because for them, it “works” due to the performance of miracles, signs and
wonders.

4.0. RECOMMENDATIONS

11
Before we draw this work to a conclusion, it is important that we make certain recommendations
that would guide Christians into a proper approach towards the appreciation of the Baptism of
the Spirit.

a. Christians must make effort to come to a proper understanding of the phenomenon of

Spirit Baptism: A lot Christians do not fully understand the concept of Spirit Baptism.
Most of them simply know what they hear from their Pastors, who might not be fully
grounded in the concept. We recommend therefore that through well carried-out research
and prayer, Christians should make sincere effort to understand for themselves what it
really means to be baptized by the Holy Spirit.

b. Spirit Baptism must not be seen as an “additional Sacrament” that must be sought
after by all means: The implicit Pentecostal understanding that Spirit Baptism, as it were,
is necessary for full discipleship must be dispelled. Spirit Baptism is not a Sacrament of
its own.

c. Christians must understand that the Spirit blows wherever he wills: We must do away
with the idea that every believer must speak in tongues and work signs and wonders. The
Spirit blows however he wills (cf. Jn. 3:8) and gives his gifts to whomever he desires,
according to the needs of the Church. (cf. 1Cr. 12:11).

d. The Holy Spirit must not be emphasized over and above other Persons of the Blessed
Trinity: The tendency of the Pentecostals to emphasize the workings of the Holy Spirit
over and above that of other members of the Blessed Trinity must be avoided. The
Blessed Trinity is one in substance, equal in power and dignity (CCC,…………..).

e. Spirit Baptism that is not at least appreciative of the Person of the Blessed Virgin Mary
or at least her role in Salvation History is lacking in essence: The Proto-Pentecost of
Mary (cf. Lk. 1:35), which was the first manifestation of the Holy Spirit recorded in the
New Testament, shows that Spirit Baptism without due acknowledgement of the person

12
 of the Blessed Virgin Mary is lacking in essence. This position is re-enforced by the
teachings of the Fathers that the Blessed Virgin is the spouse of the Holy Spirit.29

5.0. EVALUATION AND CONCLUSION

The importance of Spirit Baptism in the life of the Christian is undeniable. However, the
arguments presented by the Pentecostals seem to over-emphasize this importance. Contrary to
their argument regarding the necessity for a personal Spirit Baptism, Jake Otonko argues that
none of the points presented by the Pentecostals suggest that an individual needs “Personal
Pentecost” in order to be a believer. 30 For him, this amounts to a poor exegesis of the New
Testament concept of Baptism in the Holy Spirit.

Pentecostal Spirituality has its own positive sides, which contribute to the overall wealth of the
Christian faith. Even the Magisterium attests to this by categorically stating that “Some visible
elements of sanctification and salvation exists outside the visible bounds of the Catholic
Church”31 However, the premium placed on feeling, the hermeneutic of our age, with the
complimentary neglect of propositional truth makes the individual become the source of
authority in the leap to truth,32 and this makes an objective understanding of Divine Revelation
impossible. In as much as the Spirit blows wherever he wills, and cannot be “boxed-in,” spiritual
gifts need guidance by the Church upon whose shoulders, Christ himself has saddled this
responsibility when he made Peter the head of the Apostles (cf. Matt. 16:18) and urged him to
constantly feed his sheep (cf. Jn. 21:15).

REFERENCES
Antonisamy, F, An Introduction to Christian Spirituality. Mumbai: St, Paul Press Training
School, 1999.

29
Louis Maria de Montfort, True Devotion to Mary, Transl. by John Billings, (Mumbai: Pauline Publications in
India, 2004), 4.
30
Jake Otonko, Is God in Troubled Waters: The Church, Society and Pentecostal Currents (Kaduna: Pyla-mak
Publishers, 2018), 71-72.
31
The Catechism of the Catholic Church, no. 819; Lumen Gentium, no.8.
32
Fidelis K. Obiora, The Divine Deceit: Business in Religion (Enugu: Optimal Publishers. 1999), 39

13
Aumann, Jordan, Spiritual Theology. London: Oxford Publishers, 1980.

Dim, Emmanuel U, Pentecostalism and its Challenges: The Pertinent Question. Lagos:
Sovereign Prints, 2012.

Don Fanning “Pentecostal and Charismatic Movement” in Liberty University: Trends and
Issues in Mission, (http://digitalcommons.liberty.edu/cgm_missions).

Flannery, Austin, O.P. (ed). Vatican II: The Conciliar and Post Conciliar Documents. New
Delhi: Castello Publishing Company, 1975.

Komonchak, Joseph K. et al. (ed.), The New Dictionary of Theology. Bangalore: Theological
Publications in India, 2011.

Maria de Montfort, Loius, True Devotion to Mary, Transl. by John Billings. Mumbai: Pauline

Publications in India, 2004.

New Revised Standard Version of the Bible: Catholic Edition

Otonko, Jake, Is God in Troubled Waters: The Church, Society and Pentecostal Currents.
Kaduna: Pyla-mak Publishers, 2018.

Ott, Ludwig, Fundamentals of Catholic Dogma. Transl. by Patrick Lynch, North Carolina:
TAN Books, 1974.

The Catechism of the Catholic Church, Kenya: Paulines Publications in Africa, 1994.

The Confessions of St. Augustine, Transl. by Maria Boulding, OSB, USA: New City Press,
1997.

14