Spirit Shaped Mission A Holistic Charismatic Theology

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Book Reviews / Pneuma 29 (2007) 131-178

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Andrew Lord, Spirit-Shaped Mission: A Holistic Charismatic T eology (Waynesboro, GA: Authentic Press, 2005). vii + 154 pp.

Andrew Lord’s outstanding book, Spirit-Shaped Mission, carefully charts new waters where few authors have attempted to go before, coalescing the variant concepts of Pentecostal and Charismatic theologies of mission. The author writes primarily from the British Anglican perspective but incorporates insight from a wide range of internationally renowned theolo- gians and missiologists. This is a superbly researched and documented work, with an exten- sive bibliography and 496 footnotes! The author’s purpose in writing is clearly stated: “to develop a holistic charismatic theology of mission, shaped by the Spirit, rooted in Christ and seeking to embrace more of the fullness of God’s working in the world” (2). The Pentecostal-Charismatic theological tradition is carefully woven together utilizing various well known writers — W. J. Hollenweger, Amos Yong, P. D. Hocken, Donald W. Dayton, Frank Macchia, Paul Pomerville, L. Grant McClung, and David Martin. T en the wider theology of mission is fused into this theological tradition, utilizing other recog- nized authors such as David Bosch, Emilio Castro, C. Douglas McConnell, and Tim Naish. Lord builds a theological framework on three metaphors: “particular, universal, and move- ment” (9). He also develops an interesting concept throughout the book around two more metaphors, “blessing and yearning,” which he thinks are vital characteristics of the move- ment of the Spirit.

In the section “Current T inking,” the author relies heavily on John Wimber’s applica- tion of kingdom theology in deﬁning the Charismatic theology of mission. Wimber pro- vided a signiﬁcant “power shift” to the global church in his teaching on signs and wonders but was basically void of a crosscultural strategy, especially with regard to unreached people groups and the completion of the Great Commission. In this section, clear deﬁnitions of “mission,” “missions,” “closure,” “E-1, E-2, E-3,” “holistic,” and other standard terms would have added clarity.

The author includes numerous “power quotes,” some of which are worthy of becoming posters for church display. One is John Gunstone’s “the church does not ‘have’ a mission. Rather the mission of Jesus Christ creates the church” (26). Another is Gary McGee’s “Pen- tecostal mission is uniquely characterized by the development of a ‘radical strategy’ — an apocalyptic scenario of divine intervention in signs and wonders to ensure that every tribe and nation would hear the gospel before the close of human history” (38). Lord expertly synthesizes concepts from pertinent writers.

An excellent chapter is provided on the “quarantine regarding charismatics” in Lausanne I and the subsequent blending of charismatic participation and theology into Lausanne II. Here, the author highlights his basic thesis of holism: Lausanne II clariﬁed that “social activity is a consequence of evangelism, a bridge to evangelism and a partner of evangelism” (48). T is introduces a discussion of holistic mission that encompasses seven points: evangelistic mis- sion, healing mission, social mission, reconciling mission, ecological mission, Christian spiri- tuality, and Christian character and relationships. In this paradigm some essential mission applications are assumed, such as discipling and church planting for the expansion of the kingdom of God, but this is an excellent working paradigm of holistic Charismatic mission.

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Book Reviews / Pneuma 29 (2007) 131-178

The experiential dimensions of Pentecostal and Charismatic expression are essential in formulating Lord’s holistic theology of mission. Here he develops his concept of particular mission relating to the church and universal mission relating to creation. He states: “The Holy Spirit is involved in both the particular and the universal, but it is the Spirit’s move- ment between the two that constitutes mission” (87). We see that the author’s views on holism and experiential mission lead directly into the Charismatic application of contextual mission. Harvey Cox is cited: “Pentecostals have a tendency to say ‘yes’ to culture more than they say ‘no’” (95). Pentecostals also have a natural inclination to intermesh the Spirit with community and mission, and the author sees communities as critical to the sending and uniting processes of mission. Lord warns against the inclination to “over-organise God rather than rely on the Spirit” (115). His appeal is to maintain a mission spirituality that develops “habits for mission.”

This is a breakthrough work that deserves worldwide reading, discussion, and reﬂection. It is an academic and thoroughly researched book that can inform the Pentecostal and Charismatic community about what Spirit-shaped holistic mission actually means.

Reviewed by Howard Foltz

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