The Pentecostal Movement, Its Challenges And Potential, Written By Nigel Paul Willis

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Nigel Paul Willis

The Pentecostal Movement, its Challenges and Potential, International Theology 17

(Frankfurt,ger: Peter Lang, 2013). 202 pp. $55.95 hardcover.

In this book version of his doctoral dissertation at the University of Heidelberg, Nigel Willis ambitiously seeks to summarize and then synthesize the work of four u.s. scholars of Pentecostalism: historian Grant Wacker, sociologist Mar- garet Poloma, and theologians Frank Macchia and Amos Yong, for the purpose of relating their work to four questions he wishes to answer. Those questions are: 1) What accounts for the growth and global momentum of modern Pen- tecostalism? 2) What are the implications of this growth and momentum? 3) What challenges lie ahead for the movement? And, 4) what potential does the Pentecostal movement have “to contribute fruitfully to academic and the- ological conversations about faith in a rapidly globalizing world?” (15). Willis compares, and to a much lesser degree, contrasts the four scholars in a trans- disciplinary approach, drawing on the strengths of their respective disciplines while mitigating weaknesses in their individual approaches. He sees this mul- tidisciplinary methodology as “catalytic” and “synergistic” (16). As he surveys each scholar’s work, Willis notes the “evolution” of each scholar’s developing thought over the years, giving helpful perspective on changes in their maturing work.

After the introductory chapter explaining his research rationale and meth- odology, Willis dedicates an entire chapter to each scholar, reviewing and sum- marizing their work (chapters 2–5). In his penultimate chapter, he explores the common resonances he finds in all four, which give rise to what he believes are important Pentecostal theological trajectories. The final chapter summarizes his conclusions.

Born and still living in South Africa, Willis’ analysis of the work of the four scholars carries a distinctive u.s. focus, and he maintains “that one cannot properly understand the Pentecostal movement without having a sense of its American roots and continuing influence of American traditions of pluralism and pragmatism upon the movement worldwide (17).” Despite this primary focus on u.s. scholars, the dissertation carries considerable focus on pente- costalism’s “potential to assist in the development of an unfolding world the- ology” (148). Notably, the very inclusion of Amos Yong and his expansive and globally conscious theological work helps move the book beyond an overly nar- rowu.s.focus. Moreover, Willis aims to show how pentecostalism carries great potential and promise in contributing to ecumenical and interreligious dia- logue, and (optimistically) potential for “conversations that can accommodate science …” that might address the tensions between religion and science.

© koninklijke brill nv, leiden, 2017 | doi: 10.1163/15700747-03901020

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book reviews

Drawing on the four scholars, the author argues that the centrality of intense religious experiences best accounts for the remarkable growth of pentecostal- ism, and that Spirit baptism is the inclusive metaphor used to describe these experiences. He points to the “gathering consensus” among scholars about the importance of the movement’s “‘experiential’ pneumatological theology” (148). Influenced especially by Yong, Willis suggests that it is “the inherent plural- ism within the Pentecost account” that carries such promise for dialogue with “‘others’, no matter how different those ‘others’ might be” (149). For him, “oth- ers” potentially includes agnostics and even those “who have no faith at all,” further raising the possibility of serious engagement between science and reli- gion.Theauthor’soptimismregardingpentecostalism’spotentialincludes:pos- itivedialoguebetweenTrinitarianand“Oneness”pentecostals,dialogueamong Christians, Muslims, and Jews, and the promotion of racial and gender equality. These are just a sampling of some of the most important potentialities aris- ing from pentecostalism’s pneumatological theology that are discussed in the final chapter. He also discusses pentecostalism’s potential contributions to a better understanding of the relation of the Spirit to the world, its possibilities of heightening ecological awareness, and an invigoration of pentecostal theol- ogy more broadly.

At times, given the brevity of the book (202 pages), the summaries of the scholars’ work and discussion of Willis’ conclusions are so compact that they seem overly simplified, especially when dealing with Yong’s theology, some- thing Willis acknowledges (118). One also wishes for more nuance and critical interaction with his evaluations of Macchia and Yong, given how important their contributions are to the conclusions drawn in the final chapter.

This is not to minimize the contributions of Wacker or Poloma but reflects Willis’ greater reliance on Macchia and Yong. Again, the book’s brevity cou- pled with his broad optimism regarding pentecostalism’s potentialities left this reviewer wishing for more substantiation regarding his conclusions. Like most dissertations that are published without significant change or editing, the book is diminished somewhat by its repetition and wooden composition. All in all, however, Willis gives a helpful summary of four u.s. scholars’ respective work as it relates to his concerns. His hopeful informed perspective regarding the future potentialities arising from pentecostalism’s pneumatological center is encouraging and his suggested conclusions invite continued consideration and conversation.

S. David Moore

The King’s University, Southlake, Texas

[email protected]

PNEUMA 39 (2017) 241–257

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