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David Bundy’s review introduces Gabriel O. Vacarro’s “Identidad Pentecostal de Iglesias” (1988) as a concise yet profoundly significant contribution to Pentecostal theology. Published by the Consejo Latino-Americano de Iglesias (CLAI), Vacarro’s 40-page volume is presented not as a conventional systematic theological treatise, but rather as a series of “structured reflections” that delve into the core “doctrinal concepts and fundamental practices of Pentecostalism.” This approach marks a crucial departure from earlier Pentecostal theological efforts, which often attempted to integrate Pentecostal distinctives like “Baptism in the Holy Spirit” into established Reformation frameworks. Vacarro’s work, in contrast, endeavors to articulate “Pentecostal Identity” in a classical mode, laying a “new basis for articulating Pentecostal theology” from within its own experiential and conceptual framework. The genesis of Vacarro’s work lies in a series of lectures he delivered, first in the Dominican Republic at a CLAI conference, and subsequently to a gathering of Latin American Pentecostal theologians in Brazil. This background underscores the volume’s roots in the Latin American theological context. Vacarro himself is an Argentinian Pentecostal theologian, distinguished by his diverse academic background in law and theology from the Universidad Nacional de Buenas Aires. His leadership roles as president of “Dimension de Fe,” a national evangelization project, and the “Asociacion La Iglesia de Dios de Argentina” (ALIDD) further highlight his deep engagement with both the practical and organizational dimensions of Pentecostalism. Notably, Vacarro is also intimately involved with Pentecostal ecumenism, working to foster cooperation among diverse Pentecostal communities. At the heart of Vacarro’s presentation is his insistence on the “movement” nature of Pentecostalism, tracing its historical and spiritual lineage back to the Wesleyan revivals and emphasizing its distinctive “hermeneutic of experience.” The book’s structure mirrors the individual believer’s journey and integration into the Pentecostal faith, unfolding through six thematic chapters: “Evangelisation and Conversion,” “Baptism in the Holy Spirit-Speaking in Tongues,” “The Church as a Healthful and Charismatic Community,” “The Spiritual World,” “The Elements of Surprise and Expectativeness in Each Meeting,” and “The Paradox of Ecumenism and Exclusivity.” This progression reflects the process of “socialization and assimilation” experienced by a Pentecostal believer, moving from initial conversion to a level of commitment that enables the expression of ecumenical convictions from within a deeply involved communal perspective. Recurring throughout the volume are the twin themes of grace and justice. Vacarro elaborates on divine grace, understood in the Wesleyan sense, as a transformative power that accompanies the individual through conversion and subsequent integration into the community. This grace is not abstract but is profoundly “realized within the community life and liturgy.” Furthermore, the reviewer notes that relationships within this community are to be grounded in a “biblical understanding of justice,” positing the community itself as a “just society” whose influence extends beyond the immediate confines of the Church. It is portrayed as a “health-giving community” actively committed to confronting and challenging human injustice in the broader world. Bundy concludes by affirming the volume as a “passionate, articulate presentation of Pentecostal theological concerns.” While acknowledging that its distinctively Pentecostal methodology might challenge those accustomed solely to traditional European and North American academic theological discourse, the review posits Vacarro’s work as a “significant model” for anyone seeking an authentic and internally coherent Pentecostal theological method. The reviewer expresses a hopeful aspiration that Vacarro and other scholars will continue to explore and build upon the possibilities presented by this innovative paradigm, thereby enriching the landscape of global theological discourse.
Glenn
While Vacarro’s attempt to articulate Pentecostal identity is noted, the claim of establishing a “new basis for articulating Pentecostal theology” (Bundy) warrants critical scrutiny, as theological novelty often risks departing from established Christian orthodoxy and historical creeds. A hermeneutic rooted primarily in subjective experience, as Vacarro emphasizes, can inadvertently align with Gnostic tendencies by privileging internal revelation over the objective, revealed truth of Scripture, a danger highlighted by resources like Christianity.com in discussions on theological method. The focus on a “movement” nature and experiential elements, such as speaking in tongues, while central to Pentecostalism, risks prioritizing phenomena over robust Christology and the foundational doctrines of the faith if not carefully balanced with broader theological tradition. Furthermore, defining grace as primarily “realized within the community life and liturgy” and justice as an internal communal construct, rather than grounded in an external, objective biblical standard, risks a form of works-based righteousness or a self-referential theology. The assertion of the community as a “health-giving” and “just society” without rigorous external theological accountability can foster an insular perspective, potentially insulating problematic doctrinal deviations from wider Christian critique. Thus, while presenting itself in a “classical mode,” this approach paradoxically departs from the Reformation frameworks crucial for theological checks and balances, leading to an internally coherent but potentially heterodox system. Ultimately, the heavy reliance on subjective experience and the self-defined nature of its theological claims, as outlined, reveal characteristics akin to Gnostic theology, thereby debunking the post’s content as a misleading and potentially heretical presentation of Christian doctrine.