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Book Reviews
225
Ivan Satyavrata
Pentecostals and the Poor: Reflections from the Indian Context (Eugene,OR: Wipf &
Stock, 2017). 74 pp. $12.00 paperback.
Satyavrata explores the role of evangelism and social concern from a Pente- costal perspective. This work emerges in reflection upon his early ministerial experience in the streets and slums of Bombay and lectures addressed to the general assembly of the Asia Pacific Theological Association in 2011. He admits that the main guiding questions that shape the outlook of the book are the fol- lowing: how should the relationship between evangelism and social concern be expressed in a way that is both biblically sound and optimizes missional impact? (vi) And second, is there anything distinctive about Pentecostal lead- ership training that is uniquely shaped by the Pentecostal experience of the Spirit? (vii). The subsequent chapters aim to answer these questions.
Satyavrata first underscores the early concern of social engagement in the Pentecostal tradition. He points out that the Pentecostal tradition is not a single monolithic stream. Instead, Pentecostalism is a “complex blend of heteroge- neous national, cultural, religious, social–economic, theological and ecclesias- tical sources and streams of influence” (7). He insists, however, that what unites Pentecostals is the emphasis that the “manifested presence of the Holy Spirit experienced by the early Church in Acts is normative for the Christian faith community today” (9). After describing the Pentecostal tradition, Satyavrata explores the early history of Pentecostal social engagement. He points to the Bethel Healing home in Topeka, Kansas of 1989, Ramabi’s Mukti Mission in India of 1911, and charity work of early Pentecostal pioneers (10–18). He is con- vinced that the missionary nature of the Pentecostal movement shaped its social conscience and resulted in the emergence of a genuine tradition of social response (15).
Chapter 2 explores the biblical foundation of Pentecost and mission. He affirms the Christocentric nature of the church’s mission in proclaiming the kingdom of God. This includes the role of the Spirit in missions and the Pente- costal identity as a missional movement. Satyavrata urges the reader to have a holistic understanding of Christ’s atoning death. That is, the new life in Christ not only makes new creatures, the new life conveyed also affects the physical and leads to social wholeness in life and society (25). This also includes social transformation given that sin is also manifested in social and political struc- tures (31).
Chapter 3 develops Satyavrata’s Pentecostal theology of social engagement. He recognizes that the success of the Pentecostal movement is largely due to its outreach to those on the margins (37). The ability of Pentecostals to reach
© koninklijke brill nv, leiden, 2018 | doi: 10.1163/15700747-04001013
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Book Reviews
the marginalized has unleashed a transformative experience and upward social mobility of converts. However, Satyavrata notices that Pentecostals have suc- cessfully done works of compassion and minimally articulated a theology of social engagement. He also points to possible issues carried over from the fun- damentalist antecedents of early Pentecostals that may have limited theolog- ical exploration (38–41). His strategy in outlining a theology of social engage- ments emerges from scripture, church history, and Pentecostal spirituality (43– 56). In particular, Satyavrata finds that social engagement is not an appendage to the church’s witness but an essential part (47). In addition, he insists that transformed people are empowered by the Spirit to transform the world (51).
Chapter 4 concludes Satyavrata exploration by discussing theological educa- tion and its legacy. He asserts that theological education must recognize its role in making disciples and equip students to fulfill the mission of Christ (59). The- ological institutions must have an environment of spiritual passion, formative theological education, be a community of loving relations, and with a focus on missions. He finds that true biblical and theological formation not only transforms the mind but also the heart, compelling the individual to make a difference in the world (65). He also asserts that training institutions must work more closely with the church and be involved with the real issues of the world (69). The final section of this chapter explores the relationship between ver- bal and social witness. Satyavrata asserts that social concern is a consequence, bridge, and partner to evangelism (70–73).
Satyavrata urges the reader to recognize that Pentecostal social engagement is not a recent phenomenon. He argues that when evangelism and missions are properly understood, social engagement emerges as a natural expression. Although the book does not address social–economic issues as the title may suggest, it provides a solid biblical and theological foundation for novice read- ers. The various chapters are lectures that reflect upon the Pentecostal tradi- tion, social engagement, and evangelism/missions. Areas for future exploration would include delineating the relationship between missions and evangelism, the relation of Pentecostal social engagement and contemporary social justice movements, and exploring possible areas of intersection between the Indian context and other ethnic social engagement movements. However,Pentecostal- ism and the Poor does not aim to have a critical engagement with these men- tioned areas. It primarily reminds the reader that the Pentecostal tradition and social engagement are not antithetical to one another but should naturally emerge.
Rodolfo Galvan EstradaIII LABICollege, La Puente, California
PNEUMA 40 (2018) 213–279
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