The Triune of God

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Book Reviews Theology: Volume 1: The Triune of God (New York: Robert W. Jenson, Systematic God (New York: Oxford Systematic Theology: Oxford University University Press, 1997), xii + pp. 244 Volume 2: The Works Press, 1999), viii + pp. 380. Reviewed By Mark Reasoner theology are threefold: its its robustly trinitarian The strengths church-centered, ecumenical emphasis, and its connections of this systematic orientation; beyond the loci of theology traditional to Western civilization. The author is a Lutheran who is writing for the church universal: “Theology and the only church conceivably cal development is the church’s enterprise of thought, in question is the unique and unitary firmly in simply historically descriptive; offering the church a theological church of the creeds” (vii). Jenson has the whole sweep of theologi- of both the Western and Eastern churches his grasp, and is able to identify what he regards as mistakes and pro- found insights in both the West and the East. But his theology is not these two volumes are constructive, model originating from the myster- ies of the Trinity and extending as far as political science and sexual- ity. menical perspective. ecu- The first strength of these volumes is their church-centered, In the very first chapter Jenson writes: “The church has a mission: to see to the speaking of the gospel, whether to or to God as appeal and praise. the world as message of salvation Theology assignment” ( 1:11 ). The ecumenical Theology is the reflection internal to the church’s labor on this orientation of this Systematic in the (Part VI, 2:165-305). It is first is evident almost on every page, and especially lengthy section called “The Church” to read someone doing first rate theology explicitly for the church. Within this section Jenson discusses of all refreshing authority struc- 153 1 tures within the church Communion” (2:228-249). covers such questions copate (“Do presbyters called “The Office of the nature of the epis- in a chapter He begins from the Pastoral Epistles and as apostolic succession, and bishops now hold one office or two dif- ferent offices?” 2:236) and the Catholic claim for papal infallibility. Jenson concludes with the model of Orthodoxy ership involves “not domination but sharing,” and the church hierar- as “centers of harmony” chy is conceived primarily never glossing over real differences and thus not advocating wherein church lead- (2:249). While within the variety of churches ecumenical concords, hasty but meaningless Jenson does take seriously the variety of churches on earth who name the name of Christ and seeks to do theology in a way that serves these of the gospel on earth and our common praise churches’ proclamation of God in heaven. The last chapter Ecclesiastica,” by which Jenson of “The Church” section is entitled “Anima means to describe “the Christian soul,” the contours of the identity of the church. In this chapter there discussion of the meaning is lengthy Reformers’ doctrine of justification. estrange her sacramental be believers’ moral structure, will appreciate and significance of the The last two of pages of the teaching ministry for relativism theology is the full atten- the Spirit’s significance that is related to its rejection unswerving allegiance (1 :154). Jenson’s theology Spirit’s place within the Trinity. chapter present a helpful picture of the church’s seekers, new believers, and members: “The church must not dilute or culture but instead train would-be believers in its forms, not dispense from God’s torah but instead reform would- not succumb to theological but teach would-be believers the doctrine of Trinity” (2:305). The second strength of this systematic tion given to all three persons of the Trinity. Readers of this journal Jenson’s focus on the Holy Spirit and its place in the life of the church. Jenson is simply brilliant in steering between the West’s loyalty to the filioque clause that has deprived and the East’s static conception of the filioque within this section is a good criticism of Barth’s ogy, what Jenson calls a “pneumatological to the traditionally thus seeks to give full recognition its theology of of the Trinity (1:149-56). Included limited pneumatol- deficit,” due to Barth’s understood filioque of the Creation itself is to be understood in trinitarian categories that 154 2 and make sense of the riddle of time: “God makes narrative room in his triune life for others than himself; this act is the act of creation, this accomodation is created time” (2:34). It is the Trinity that can help us account for how God as an eternal being can relate to creation that is caught in temporal existence separate from theology. the Trinity’s perichoresis inevitably (2:35). traditionally considered theology effectively into the mysteries such as character of the church, In the chapter called The third strength of these two volumes is their strong connection to life as we know it in areas of civilization Jenson’s constructive illustrates how pure theology, investigation and the ontological has very down to earth implications. “The Image of God,” Jenson presents God’s law as the real basis of society. He very favorably cites John Milbank as providing “the com- epistemological in all its branches and successive Jenson thinks that since the Renaissance all social theorists have been locating prehensive and convincing social theory trying to find ways around mores in what God has said (2:62). demolition of Western moments,” since the final authority for social read. Here ruling is a terrifying experience The next chapter, “Politics and Sex,” is a fascinating he writes that natural law theory in Western society has been replaced by natural rights theory. He describes how reading the Roe v. Wade because of its moral incoherence. He specifically points out how its application from its theoretical section (2:87). In case you cannot understand section does not follow why a theologian would write of about sexuality, it is because families are the “essential institution and therefore “the institutionalization of sexuality any community,” is the foundation of all communal self-establishment, institutionalization.” It follows that laws regarding sexuality are definitely necessary for the community’s and help to keep any society’s body of law legiti- mate (2:90-91). Included in this section is a solid treatment of homo- created in the biblical sense, and homo- eroticism as actually a way of escape from sexuality (2:93). sexuality, as not something Jenson is also very articulate together with totalitarian or fascism (2:90-91). section will therefore enjoy solidly theological contemporary issues. on how sexual liberation goes Pastors who read this discussion of pressing While there is no chapter devoted to scripture, Jenson is able in 155 3 the prolegomena ly valuable for evangelicals, and theologically in of the gospel and her is especial- to situate scripture historically ways that will serve the church’s proclamation ability to do coherent theology (1:26-33). The discussion since it includes a brief indication of the origins of modem biblicism and reflections on how scripture is best used in church and for theology. Each volume has both an index of topics and an index of names, which should allow easy entry into par- ticular questions. Robert Jenson’s Systematic Theology should be in every church library, and in every pastor’s study. It will repay close reading with renewed vigor in gospel proclamation in personal and corporate worship. and new heights F. LeRon Shults. Wolfhart Pannenberg and (Grand Rapids, MI, and 270pp. The Postfoundationalist Task the New Cambridge, Reviewed By Tyler DeArmond Throughout of Theology: Theological Rationality. UK: Eerdmans, 1999). our postmodern intersubjective, this book we are reminded ist task of theology is to engage in interdisciplinary dialogue culture while both maintaining transcommunal truth of Christian faith and recognizing torically embedded understandings that the postfoundational- within a commitment to theological argumentation for the the provisionality of our his- and culturally conditioned expla- (xii). at Bethel Seminary, St. nations of the Christian tradition and religious experience Shults, Associate Professor of Theology Paul, MN, envisions this as a reconstructive task that would enable us the limits of theology for the purpose of improving applied by theology. This task as Shults envisions form of the critical realism of J. Wentzel van Huyssteen. to recognize processes the it is a Shults’ complex and ambitious methodological the writings of Wolfhart Pannenberg, ally. After defending Pannenberg’s dationalism and nonfoundationalism, mediating position while critically concerns raised by “postmodernism” strong resource. He argues that Pannenberg’s Grundprinzip mistakenly identified as reason, argument begins with formal while engaging first formally and then materi- method against charges of foun- Shults proposes an innovative appropriating Pannenberg as a has been history or prolepsis. Alternatively, 156 4 Pannenberg’s all things sub shows resonance as positive foundationalist sions : method has consistently comprehended ratione Dei (under the aspect of their relation to God). Shults then between Pannenberg directors for those interested [PF]-theological rationality PF1: and four couplets which serve in pursuing a new-post- such as Shults envi- interpreted experience engenders and a network of beliefs informs the interpretation unity of truth is a necessary PF2: the objective intelligible search for knowledge, knowledge PF3: rational judgment and nourishes all beliefs, of experience. condition for the and the subjective multiplicity of indicates the fallibility of truth claims. is an activity of socially situated individu- als, and the cultural community indeterminately mediates the criteria of rationality. PF4: explanation ing, and understanding nations. aims for universal, derives from particular contextualized and do theology foundationalism, relations of experience and community, explanation assertions implies between epistemology proposal. transcontextual understand- expla- intuitions of with the individual these movement-especially that Aiming to substantiate the claim that there is in fact room to think between the “horns” of foundationalism and non- these couplets appeal to the positive both foundationalists and nonfoundationalists in dealing and belief, truth and knowledge, and understanding. Juxtaposing a back-and-forth and hermeneutics-that is integral to Shults’ This movement is given a heuristic both the building metaphor of foundationalism namely Mobius’s Band. Shults proposes model for three reasons. First, it serves to illustrate the bipolar differ- the issues dealt with in the couplets of nonfoundationalism, entiation between Second, it retains the asymmetry model that replaces and the web metaphor this necessary (PFI-4). to speak of things under the aspect of their relation to God. Finally, it reflects a real relational unity. “postmodem” ly ignored. Let me raise a few questions. First, Shults interacts well with the critique of language but the critique of power is large- He quotes Pannenberg-saying, “Regarding the third 157 5 for themselves world, it would amount to intellectual would claim to do what only theologians in order to appropriate other cultures to their own context” ( 10)-as to the voices of the oppressed which will affect them through both church and world. Shults’ tendency to dwell on the issues of PF2 from responsibility ideologies illustrates this. Second, the concept which is beyond the distinction imperialism if any one of us from those regions can do the gospel and the heritage of though this excuses us in formulations of the power structures of the whole of the “true infinite” identifies between the whole and the parts. We must wrestle further with whether the concept of “true infinity” as an of the desire to maintain the singularity of truth can escape expression the charge of pantheism. Third, Mobius’s that this relation of bipolarity adequately ed band seems illusory. Perhaps improved Band seems to illustrate too much. Shults claims is not merely a synthesis show how this is possible. The bipolarity the heuristic but does not of the complet- model would be i.e., the of one end as with the are the sublation, power, and erwise irreconcilable. statement already inextricably and argue critically experiential Fourth, Shults frequently determines everything.” to avoid monergism (e.g., 162). Fifth, regarding if we thought of it as it goes through its production, actual cutting of the strip as creation and the twisting the cross which enables the meeting of two sides which seemed oth- Shults invites this sort of proposal “our idea of God and our human self-understanding linked. The goal is to recognize about the coherence, adequacy of the explanation” refers to God as “the reality which This definition needs further clarity if we are illuminative (177). Shults should discuss with a the four couplets, greater clarity what would constitute a break in the cycle of moving back and forth between two poles. Language or a “halt” may serve us by pointing toward genuine trans- challenge formation through the process. about an interruption, as it is a method- the- ology without tional or nonfoundational Finally, PF is a not so much a “new position” ological commitment to stay in the process of doing theoretical settling for a static conclusion either in the founda- sense. What separates tionalism is that it is just as unsatisfied with a relativist conclusion it from nonfounda- as 158 6 with the arrogance of a foundationalist task. Is it possible “to be both fully committed open to suggestions and criticisms This effort to “recover” by Pannenberg the position he [Shults] Additionally, cated at Princeton conclusion. This is a difficult (to a tradition) and yet from all quarters” (62)? as not only a viable but as a concerns in postmodemity of an affirming foreword with as postfoundationalist” (ix). Pannenberg fruitful resource for methodological appears to be a success. It has the advantage himself which states, “I feel rather sympathetic describes Pneuma readers may note that though Shults was edu- and this book is often in dialogue with “continen- tal theology,” he was raised in the Pentecostal tradition and maintains which empowers fests itself uniquely in the lives of believers lenges all of its readers to stay in the theological dialogue commitment to truth while maintaining a robust pneumatology creation. transformation and mani- (224). This book chal- with a a humility before God and C. S. Song, The Believing (Minneapolis, MN: Fortress Heart: An Invitation to Story Theology Press, 1999). xii + 338 pp. Reviewed by Simon Chan perspective Presbyterian, previously Song, a of Tainan Theological This book is an attempt to develop a Christian theology from the of its shared stories with the rest of humankind. served as principal College in Taiwan and has been longtime professor of theology and Asian cultures at the Pacific School of Religion, Berkeley. on the significance written extensively terms of certain spiritual impulses great religious theme included The Compassionate traditions of Asia. His previous He has of Christianity in Asia in and concerns it shares with the books on the same God (1982), Tell Us Our Names of redemption. redemptive history is to marginalize ond stage is to break the “theological (1984) and Jesus and the Reign of God (1993). Song begins by spelling out his method in five stages. Stage one is to recognize God’s larger plan beyond the ecclesially-shaped story To Song, to seek God’s universal plan in terms of the majority of Asians. The sec- bottleneck” of a gospel created by Peter and Paul which came out of their own guilt-consciousness 159 7 and therefore misrepresented Jesus’ own view of the gospel and sin (57-60). The third stage is to move away from a Christ-centered that is, a religion created by the church’s interpretation of the “real” historical Jesus. The fourth stage is to bring message together the stories of Christians Asians theologically faith, of Jesus, to the and non-Christians about God. in the way Stage five is an illustration of stage four. To understand the stories of we need to listen sympathetically Jesus did (73-75). The rest of the book tells the stories of life and death, of hope, faith and love garnered from different Asian contexts. I will focus on just two areas and examine the way Song applies his story-theology. On death: According to Song, the Genesis 3 story does not real- ly intend to teach that death is the result of sin but that God institut- ed death (87). The church from Augustine down has got it all wrong. The teaching goes back to Paul who “made a serious theological error” (91). What we need to do is to come to Jesus’ own under- standing of death rather than Paul’s. Song’s approach the unchanging self (92-96). dying, according ing of Jairus’ daughter. dies. Death does not affect aspiration of hope is well of Filipino migrant is to interpret death and dying in terms of the Buddhist concept of “self’: the true “self’ does not die while the phe- nomenal self as manifested in physicality This is also Jesus’ view of death and to Song’s own quaint reading of the story of the rais- One suspects that what Song regards as the authentic Jesus’ view of life and death is actually a reading back from certain aspects of ancient Taoism and Buddhism. The stories of hope: The universal brought out. The Asian stories of exploitation workers show the dashing of hope. This is correlated with the Exodus But here Song would have us read the story not of Moses (representing ment’s view) but from the point of view of the people (145). The Exodus story was after all the “official theology” story of deliverance. from the standpoint Thus Song sees the whole account terms of the power play between under their control. gy requires the religious establish- of the ruling elite. of Moses and the Israelites in the religious elite and the people that his story theolo- Song leaves us with the distinct impression us to use an interpretive key supplied by the likes of Matthew Fox and Adolf von Harnack whose views are then identified 160 8 religious establishment. becomes highly suspi- and unindoctrinated traditions, part of as Jesus’ own (146). Any other way of reading it is to side with the _The whole process cious when Song’s preferred approach is to retrieve the pristine mes- sage of the historical Jesus from the layers of ecclesiastical or to go back to “the unsophisticated faith” which “predates established religions” (175). Song seems quite unaware that any attempt at discovering framework-one many people of faith share, except thoroughgoing pluralists supposes an interpretive Hick. includes ing. Otherwise, that sort of faith already pre- which, I’m afraid, not like John pitting establishment that scholarship has mean- our own Song’s reading of the biblical stories is often subversive, the simple message of Jesus against the religious Moses, Peter and Paul. But what biblical taught us since Schweitzer is that if the quest of the historical Jesus is to yield any abiding fruit, we must at least allow the text to “speak for itself even though we can never arrive at a purely objective we are left with no means of challenging preferred ideology, whether such favors the elite or the underdog. Song often engages issues by caricaturing It’s easy to knock down straw men: preachers who think they have their theology (23), or who equate faith with irrational belief (25), or who enter- he disagrees. ologians the views with which and the- all neatly wrapped up (26). But this is hardly the way to defined exclu- with tained an intolerant exclusivism convince the issue of exclusivism. sivism where Christians self-interests, shaped story of redemption ation (pp. 52-55). Notwithstanding us to take his story theology seriously. Take, for example, It is because of a narrowly “allow themselves to be preoccupied power, and greed” (55) that Song rejects an ecclesially- in favor of a grander plan of God in cre- flaws in Song’s theological inspiring, They are the realities some- with these serious method, what can we learn from The Believing Heart? For me, the most striking feature of the book are the sometimes stories themselves. will have to come to terms if they are to do theology in Asia. For bringing them to our aware- ‘ ness we are heartily grateful to Song. times heart-rending which all theologians serious contextual 161 9 Faith, Volume III: The Holy & Helwys Helmut Thielicke, The Evangelical Spirit, The Church, Publishing, Eschatology (Georgia: Smyth Inc., 1997), xiii + 484 pp. Reviewed by Veli-Matti Kärkkäinen Wherever As God has disclosed God with us, the of the Spirit has to do Word. The we find statements about the Spirit in the Bible… for all their breadth they have one thing in common: They see in the Pneuma God’s own presence. himself and will meet us as Immanuel, Spirit is bound to the Word by which the self-disclosure takes place. To that extent every theology with the sole efficacy of the Word, the “spiritual” does not say more than the Word. The Word is always the vehicle of the Spirit. The Spirit meets us as the power by which the Word reveals itself and comes to us. Pneuma (xxv) This quote from Helmut Evangelical Faith encapsulates gelicall systematic theology Thielicke’s final volume of The the main orientation of a bold evan- and ethics that seeks to build on the Word of God rather than on the human subject of existentialism- or any other form of “Cartesianism,” whether it be that of Bultmann as Thielicke calls it. For Thielicke, Thielicke was Professor Hamburg, and a popular preacher Word of God, and, on the other hand, the Word is a “spirited” of Systematic the Spirit of God is tied to the Word. Theology at the University of who came into conflict with the 1 American readers should be reminded of the difference between Continental and against ties). Second, Evangelicals American usages of the term ‘Evangelical’. Whereas in the USA the term denotes conservative Christianity over against theological Liberalism, in Europe it has two basic meanings. First of all, it is almost synonymous with ‘Protestantism’ over ‘Catholic’ (cf. Evangelical theological faculties in several German universi- it has some resemblance to American Evangelicalism in that of the Old Continent also want to uphold the importance of the Word of God, but they must not be identified in any sense with the fundamentalistic orien- of US conservatives. Karl Barth, of course, understood himself as a premier his doctrine of the Word differs substantively from that of his evangelical counterparts in North America. The meaning of the term in this review follows the Continental usage. tation ‘Evangelical’ theologian although ‘Evangelical’ 162 10 authorities The Evangelical cially the relationship forms inaugurated volume discussed to systematics, espe- to modem thought- The second of the Nazi-regime during the war. The first volume of his Faith dealt with prolegomena of Evangelical theology by Kant, Hegel, and Schleiermacher. the doctrines of God and Christ. The third volume, the focus of this review, attempts to construct an Evangelical gy of the Holy Spirit and its implications tology. tematic theologies, course, no novelty, in systematic for ecclesiology theolo- and escha- three. First, Thielicke Even though this is, of written during the past have come to be divorced. between theology himself also This volume has several distinctive features among recent sys- of which I will highlight discusses ethics as a part of systematics. theologies two decades or so these two disciplines For Thielicke to insist on the integral relationship since he has distinguished ethicist with his first major scholarly work, the three- Ethics (English translation of the book is almost includes several loci that the final part of systematics of religions, religion and the Gospel, and the authority of Scripture-this being usually treated in the Prolegomena. and ethics is understandable, as a theological volume Theological Second, the structure ly discuss, such as theology theme is hermeneutical. In fact, God” ( Cor 2:11 ), thus “God’s 1966). idiosyncratic. It does not usual- the relationship between last topic The overarching structural Thielicke speaks about the , hermeneutics of the Holy Spirit. “The Spirit of God knows what is in self-knowledge Spirit” (6). In other words, the Spirit makes the “presentation” Thielicke calls it, meaning “making present”) takes place in the (as of God’s self-revela- tion possible. This is the key to the structure of the work. Part I, “The Holy Spirit as the Power of Presentation,” the main pneumatological orientation develops in which Thielicke deals with and worship IV, “The of faith, hope, Presentation” which for Thielicke, Thielicke turns to ecclesiology under the title, “The Form Exclusiveness of Presentation,” of religions and the uniqueness ing religions. The final part develops soteriological aspects of pneumatology through the triadic categories and love. Part II focuses on the “Means of of course, is the Word. In Part III, as well as the sacraments of Presentation.” Part delves into the questions of theology of the Gospel in the midst of compet- 163 eschatological topics under the 11 title “The Transcending menical orientation. of Presentation.” The third distinctive mark of the work is its pronounced More than any other recent systematic this one interacts with Roman Catholic the best Catholic sources after Vatican II, Thielicke constructive and helpful perspectives Catholics the Word and tradition, especially the doctrine existence of the Joint Agreement about justification, Thielicke the process. As I noticed at the beginning, is the integral mutual relationship At the outset of his pneumatology, and Protestants on issues such as the relationship the church and its ministry, of justification. Writing anticipates ecu- theology, perspectives. Drawing from is able to offer to perennial problems between between eucharist, and as he is before the between Catholics and Lutherans several conciliar results of for Thielicke the leading principle between the Word and the Spirit. Thielicke wants to differentiate as he sees them. For him, “the and possibly Hegel) himself from several faulty approaches identification of the Pneuma with the human conscious- century idealism (Schelling since it equates the divine Spirit and the human spir- of the Spirit that emancipates Word has many followers in our time in the form of “secular” secularizing ness” in nineteenth is an anathema it. This theology matologies. Equally unsatisfactory the Spirit from the pneu- is the approach of Bultmann and fundamentalistic theologies attempt to determine of human rationality macy of the human subject). Surprisingly, Thielicke others who want to build on human consciousness. For these, Pneuma is at most the result of faith rather than its condition. To the conster- nation of many, Thielicke also rejects which in his view also fall under the label of “Cartesianism” in their the objective truth of revelation (thus appropriating by the criterion the Word of God to the pri- from Pannenberg role. also distances himself who represents those for whom the Spirit plays only a subsidiary Now, it might be that role of the Spirit is unclear in the young Pannenberg’s project of Revelation as History. But the Pannenberg Systematic Theology of the Word-Spirit the three-volume same understanding of them, the Spirit is not something understandable of in fact champions the very relation as Thielicke! For both “added” to the Word to make it could but, rather, the Word in itself is “spirited”-one almost say ‘sacramental’ in the sense that it effects what it states, 164 12 main weakness of Thielicke’s theology. While every Evangelical applaud the protection since the Spirit is in the Word and vice versa. I think here we come to the main contribution pneumatology and-ironically- and consequently of his and Pentecostal would certainly between the Word of the integral relationship and the Spirit, at least Pentecostals should raise doubts about making the Spirit captive to the Word. Reading sections that deal with charis- matics (in Thielicke’s Reformation impression terminology, the ‘Spiritualists’ of the one gets the to the Word, sal- of a healthy pneu- matology for theology opposing Pannenberg’s conception or the ‘Enthusiasts’ of later revivals), that the author has thrown out the baby with the bathwa- ter. Further, in limiting the Spirit’s role exclusively vation, and church, he fails to see the implications of religions. Along these lines, Thielicke’s and others’ appeal for a more comprehensive of the Spirit that would also include the Spirit’s role in creation results in a seriously one-sided I also made note of the fact that in ecclesiology, pneumatology. Thielicke’s By this, I mean that he fails to approach is almost too christocentric. see the mutual relationship dual foundation sents a “consequent pneumatology” between the Spirit and the Church as the of the church. In my reading of Thielicke, church is first founded on a christological logical aspects are added to it. These additions interesting reading for Pentecostals. Unlike most Continental a separate topic on the charismata talks about the role of the Spirit with regard to ministry and leader- aticians, Thielicke includes ship as well as prayer. Regardless he repre- in ecclesiology in which the basis and then pneumato- make, however, very system- and .. of these few critical comments, highly recommend to those who want to listen to the passionate critical voice of a premier Evangelical Word-theologian with voices from the past and present. such as “The Establishment by Historico-Critical Faith, however, since the author is both verbose and repetitive with historical and modem thought. ecumenical dialogue includes several case studies, Authority of Scripture new ground. The Evangelical acquaintance 165 Thielicke’s book is and in a genuine . It of the Research,” which break is not easy reading and he assumes a wide 13 Gerald R. McDermott, Jonathan Christian Theology, Enlightenment Faiths (Oxford xii + 245 pp. and New York: Oxford Reviewed by Steve Studebaker and one theological. believed that religions albeit in a degenerate that all people groups Edwards Confronts the Gods: Religion, and Non-Christian University Press, 2000), theses: one historical possess, the notion of divine revelation. of particularity.” people groups originally possessed religious entropy corrupted eficial for salvation. The second, theological presence of true knowledge McDermott’s text proposes two interrelated The first, historical thesis is that Edwards outside the scope of Christendom form, true revelation from God. The foundation for this claim is the ancient doctrine of prisca theologia, were the recipients Edwards used the presence of revelation in comparative religions as a counterfoil to the Deist criticisms of traditional Calvinism. Deists asserted that the God of Calvinsim is neither good nor just, since the greater part of the human race is consigned because they have no access to divine revelation: this is the “scandal Prisca theologia enabled Edwards this knowledge; to eternal damnation to affirm that all divine revelation, but a law of thus it is no longer ben- thesis is that Edwards’ affirmation of the of God among all people groups coupled with his dispositional soteriology opens up the possibility vation of those who have never heard the Gospel. Edwards’ dispositional soteriology, constitutes salvation. The disposition it act of faith in the Gospel. Thus, a person may experience by responding to the knowledge the explicit McDermott likens this to Rahner’s act of faith that follows from hearing of the sal- According to the right disposition of the soul of the soul precedes the explic- salvation of God that s/he possesses without the Gospel. “Anonymous Christian.” The text commends itself to the reader for several reasons. First, in terms of method, McDermott interprets Edwards’ theology of context, name- soteriological partic- comparative religions in terms of Edwards’ historical ly, the Deist criticism of traditional Calvinism’s the structure of the text in three parts reflects the Part one presents the Deist challenges ularism. Second, soundness of the methodology. 166 14 to Calvinism as the polemical Edwards’ theology of comparative religions. theology and part three details Edwards’ context for the development of Part two outlines this theological analyses of par- Judaism, Islam, the ancient Indians, and Chinese philosophers. theology in a fair-handed ticular non-Christian religions-viz., Greeks and Romans, American Third, McDermott interprets manner. For example, in non-Christian religions implication of Edwards’ Edwards. In terms of criticisms, Edwards’ he is careful to identify the salvation of people based on dispositional thought and not as an explicit teaching soteriology as an of two are raised. First, the undeveloped in which McDermott leaves the theological ment. While this is a historical analysis of Edwards’ parative religions, the implications of prisca theologia ed (although own constructive proposals Religions? Jesus, Revelation, soteriology Spirit’s role in Edwards’ state thesis is a disappoint- theology of com- of Edwards’ coordinate doctrines Learn from World Traditions, InterVarsity dispositional because the Holy and dispositional soteriology beg to be expound- here, interested readers can follow up on McDermott’s in Can Evangelicals and Religious Press, 2000). The role of the Holy Spirit in Edwards’ is also overlooked. This is problematic dispositional soteriology provides the theo- logical category for the salvation of those in other religions. Without the Spirit, the discussion of a person in a non-Christian of divine revelation is anthropocentric. responding Edwards, to vestiges the salvific disposition non-Christian is engendered religion For and sustained by the salvation in the given to the Holy (on Edwards’ Edwards’ dispositional soteriology) dispositional theology. Second, it is arguable doctrine of justification indwelling Holy Spirit. Thus, the person receiving religion receives the Spirit just as the person respond- ing to the Gospel. Perhaps the lack of consideration Spirit is due to McDermott’s reliance on the work of Sang Hyun Lee dispositional ontology) and Anri Morimoto (on for his treatment of Edwards’ “ontological ground” stands in discontinuity extrinsic justification. that McDermott and its relationship riology. He argues that Edwards makes the regenerate disposition (p. 134) of forensic justification with the traditional Protestant doctrine interpretation This misinterprets Edwards’ to his dispositional sote- the and therefore of is not reflective of 167 15 To be sure, and in agreement with the transforming power of grace Furthermore, Edwards declares that dis- Edwards’ doctrine of justification. McDermott, Edwards emphasizes via his dispositional soteriology. believers position : indeed, because does not claim that the regenerate have inherent righteousness by virtue of the regenerate the righteous disposition precedes justification it is the source of the believer’s faith. God imputes righteousness faith. The regenerate disposition the basis for the imputation or that it is the reason for which God imputes Christ’s (justification) of Christ’s righteousness. God does not justify a person because s/he has a regenerate tion, but because s/he expresses problem by theoretically allowing tion-viz., because the regenerate soteriological phenomenon disposition (e.g., faith)-nevertheless, and not any particular However, Edwards disposition constitutes justification righteousness. to the believer through is the source of faith, but it is not In other words, disposi- faith in Christ. While this creates a for salvation without justifica- disposition is the fundamental actuation of that the dispositional transforma- justification. context and tion is not the basis for, nor does it constitute, All students and scholars of Edwards should read this text both for its detailed analysis of Edwards in his Enlightenment McDermott writes in a clear and easy to follow style that makes this text readily accessible to the non-spe- for its excellent methodology. cialist. In addition, the presentation ative religions is a genuine field of Edwardsean scholarship theology of religions. organized bibliography and important The text also contains as well as a helpful index. of Edwards’ theology of compar- contribution both to the and the contemporary discussion in a thorough and well- Theology: Tasks, Topics, Traditions. Edited Rapids, MI: Wm. B. Eerdmans, Toward the Future of Reformed by David Willis and Michael Welker. Grand Reviewed by Terry L. Cross 1999. 533 pp. Ecclesia refonnata always reforming Reformed attempts to Apromote, et semper reformarzda: (or must be reformed) tradition is clearly supported within an ecumenical The reformed and Church. This motto of the in this extensive book that framework, the devel- 168 16 opment of a Reformed contribute diverse a representation to write thirty-one Theology: of Alexander Schweizer Divided and social con- by Choan-Senh Song to The theologians. that match the subtitle, this and some new, creative provide the best dialogue the evangelical movement Protestant Scholasticism. it and collegiality theology to which men and women creatively out of the most diverse cultural, historical, texts (ix). While the editors regret the fact that they could not get as of the world as they desired, they still man- aged to obtain an impressive array of scholars from all over the world (31 ) chapters on topics as diverse as AChristian Toward an Asian Reconstruction, AThe Sum of the Gospel: The Doctrine of Election in the Theologies and Karl Barth, by Bruce McCormack. list of contributors is a Who’s Who among Reformed into three major sections book offers some old traditions reworked ideas merged with the Reformed tradition. While there is little that surprises the reader, there are some provocative chapters that attempt to open the Reformed door further into the ecumenical Because of the vast amount of topics covered and the brevity of space for this review, I have chosen to focus on several chapters for Pentecostals tion. It should be noted here that there is none of the narrowness what Clark Pinnock has called the Apaleo-Reformed theologians who seem frozen in seventeenth-century Therefore, hallway. that may and the Reformed tradi- of of because of the openness of spir- may find found within this book, Pentecostals more congenial dialogue partners in ecumenical concerns. Let us first consider the contribution of Juergen ATheologia Moltmann Reformata et Semper suggests that Reformed Lutheranism), Moltmann: Reformanda. In this chapter, theology is reforming theology. (as is grounded situation it is in. this anti-creedalism. Not tied to creedalism or to confessional statements Reformed theology is highly contextualized, in the Word of God yet also fitting for the particular The early Pentecostals would have appreciated Indeed, it may be a very important point of dialogue between us even The Word of God is highly regarded now. Pentecostal traditions. Moltmann need to utilize tradition, but not be bound to it, otherwise (120-121). for discussion. winds of the Spirit, wherever he blows, and therefore our theology (or not be always reforming widely to Pentecostals in both Reformed and suggests that Reformed churches they could Such a view opens the door We, too, desire to follow the 169 17 in unshake- the church for that matter) cannot be statically grounded able tradition but led by the Spirit to new formulations of doctrine as the context requires. Moltmann a pietist of the Reformed church ating in the theological preachers. As a Pentecostal, the relation between points briefly to Wilhelm Amesius, of the Netherlands (126), in an of early Reformed It has always seemed that tradition, but attempt to show that the Ainner light and work of the Spirit was oper- reflection and practice I wished he had teased out this hint at pietism and the Reformed tradition. This may be a fruitful arena for further dialogue. Spiritus Sancti intemum was fertile ground for with the Reformed only hints at it here where one would have hoped for more thought on the Spirit to appear. David Willis discusses The Ecumenical Reformed theology is ecumenical Calvin=s testimonium discussion and connection Moltmann of his developed In another chapter, Future of Reformed Theology. because it understands More precisely, however, Reformed the whole universe belongs to the Lord (178). theology is ecumenical because its loyalty decisions ecumenical. it is open to the church=s confessions without misplacing for Christ into loyalty for confessions. It also follows the Adoctrinal of the first four ecumenical councils (185) and is therefore However, Willis is careful to note that these confessions and creeds are guides, connections between the lex orandi and the lex Willis makes several crucial state- credendi (186). For Pentecostals, ments. point (187). church members Believers understand However, Pentecostal/charismatic Instead, Ministry, suggesting that theological sensus among the churches. First, he sees the”modem ecumenical movement at a turning There is a trans-denominational today that transcends they are part of a larger fellowship nowhere does Willis note contribution to this ecumenical he focuses on the document Reformed that the sensus fidelium atmosphere among any local denominationalism. (188). the significance of the attitude. Baptism, Eucharist and work such as this will bring con- with the the trend It seems clear that Pentecostals and charismatics have much to offer by way of dialogue tradition and have (perhaps indirectly)influenced toward ecumenism itself. This should have been noted. Willis states (the experience ignored too long. On this, Pentecostals The Spirit calls us to renew body ministry and the gifts of the Spirit of the faithful) has been could agree wholeheartedly. 170 18 to congregational Pentecostals Theology. dialogue. tionism, and for good reason. ecumenical. pieces for in Calvin’s a full-orbed life; such a call is genuinely Willem . Balke offers one of the more interesting in this book: A Revelation and Experience It is here that we may both learn and teach through honest Pentecostals have usually connected Following Augustine, believed the gifts had ceased with the apostles. of experience Balke reminds us that for Calvin, human experience to saving knowledge, becomes a tool of the Spirit for confirming theology Calvin with cessa- it appears Calvin However, Calvin has that frequently is by-passed. alone is insuffi- but after revelation has the This testimonium spiritus sancti nuda (naked cient with regard occurred, experience witness of Scripture (347; 349). internum is a vital building enterprise, as Balke shows. experience), rightly notes that Calvin’s theology experiences, nor is it a scholastic combination block in Calvin’s overall theological This is not an experientia but one delivered to our hearts by the Holy Spirit. Balke is not a reflection on mystical system, but rather a highly nuanced through the that Word (354-355). Here, Pentecostals desperately dialogue with him. The relationship of the Word of God and the experiences Spirit, which confirm and assist in exegeting need to learn from Calvin and also rightly suggests, should never be severed. for Pentecostals lies in the mediatory Calvin believed there was no direct experience of the Word and Spirit, Calvin Experience does not cre- However, the problem presented by nature of of mediated through the Word and ate faith, but confirms it (358). Calvin’s thought God’s presence. God for the believer, only experience sacraments. engaging us directly and causing divine nature with an immediacy Here, I would argue that Pentecostals view the Spirit as 2 Pet. 1:4). True dialogue between Pentecostals ologies will need to examine the role of experience our spirits to participate in the that Calvin could never employ (cf. and Reformed the- and this question of mediation. Finally, Daniel Migliore Theology and Practice of Baptism: offers a chapter on, “Reforming The Challenge the of Karl Barth.” a reforming theology world’s context. Migliore thought on baptism. This chapter, more than any other in the book, fulfills the promise of that has been pressed describes the transformation In the 1920s, he viewed it as a sacrament by the Word and the of Barth’s and, 171 19 In the 1940s, with Calvin, saw infant baptism as a viable possibility. Barth wrote strongly against infant baptism and pressed the question of believer’s baptism so fervently that he called infant baptism an Aact of violence (498). He could not find adequate proof in Scripture for infant baptism nor adequate 1967, he further substantiated theological justification for it. In and for honest dialogue all! (499). For Pentecostals, with the Reformed tradition. tive and teaching of Scripture dition of his church. In Migliore’s his views against infant baptism argued that baptism was a human act and therefore not a sacrament at this is an opening Here is someone who takes the narra- more seriously than the practiced tra- comments on this radical teaching (1) and is baptism a sacrament tism and personal covenantal, community-making is where Pentecostal of Barth, he suggests that there are still open questions remaining: (and what is a sacrament)? (2) how are bap- faith related? and (3) how are baptism purposes of God related? Now here and Reformed theology could really begin talk- ing ! This is a genuine step toward concerns about baptism that those in the Believer’s Church tradition Pentecostals The editors have compiled ics in Reformed have had for centuries. Since in such a dialogue. questions. are also asking questions about sacraments at the pres- ent time, we could also learn something an excellent sourcebook of future top- theology. Many of the articles look only backward, but some of them look forward, asking ecumenical It is obvious that these writers have something the Reformed tradition and to the Church at large. A dialogue with involved especially them would benefit everyone and provocative to say to Pentecostals. of the Presbyterian (Downers Grove, IL: & Reformed Tradition InterVarsity D.G. Hart and Mark A. Noll, eds., Dictionary in America Press, 1999). xxix + 286 pp. Reviewed by Henry Lederle This concise and handy Presbyterianism McKim’s Encyclopedia on North American little dictionary is a very helpful research tool. It differs from Donald of the Reformed Faith (Westminster Knox, 1992) by being more historical than theological its scope to the United States and Canada. The multifaceted nature of John and limiting 172 20 Switzerland, Germany, churches have preferred predominated. munities from these countries, from that most remarkably Roots are traced to and Hungary, where ‘Reformed’, as well as to very recently- com- influence InterVarsity’s Dictionary of the Reformed tradition is well represented. France, the Netherlands the designation Great Britain where the term `Presbyterian’-until Careful attention is also given to the immigrant as well as to Presbyterian Reformed Asian country of Korea. While many of the articles were newly written for this volume, a from in America (1990). The editors decided that the unmis- thinking in Baptist and Episcopalian churches would not be pursued in this study and that seems a reason- able limitation given the ideal of manageable want to take issue with their decision number have been adapted Christianity takable influence of Reformed reviewer would respectfully also to exclude Congregationalism Their justification Presbyterial church rubric Presbyterian or Reformed length. However, this (and New England Calvinist theology for inclusion Puritanism). but also under the in this ecu- Reformed Churches Council, maintaining that not only polity is prerequisite hardly seems convincing menical day and age. It was back in 1970 that the World Alliance of merged with the International the designation an Identity’ provides Protestant Reformation Congregational ‘Reformed’. A People, a History & overview from the heritage originally advocated preaching meant the abolition largely neglected attempt Reformed The introductory essay on ‘Presbyterians: a succinct and perceptive to the present. An interesting point that the authors make is that the Reformed continuously through a book of the Bible rather than fol- lowing the lectionary and that the practice of sabbath observance also of the church calendar-a within mainline Catechism. Their somewhat a hint of self-congratulation, Reformed heritage Presbyterianism today! In an and and enjoy- conclusion, perhaps with just to determine the central themes in the Presbyterian tradition Hart and Noll stress the glorification ment of the triune God in the tradition of the Shorter Westminster innovative seems to be that the Reformed tradition offers “a potent antidote to the extremes of formalism on the one side on the other side” (p. xxix). Formalism ther defined as either liturgical (Anglican and experientialism and of experientialism tional (mainline Protestant), is fur- or Lutheran) or organiza- as “those in search 173 21 demonstration of God’s presence Readers of Pneuma may well intimate language of the of an immediate and extraordinary (charismatics wonder Westminster divines-namely and some evangelicals)”. if the vivid and surprisingly that “Man’s chief end is to glorify God and enjoy him forever”-did not entail much more of an immediate of God’s presence (i.e., experiential Calvinist leadership may find com- in North America is well repre- and extraordinary demonstration knowledge!) than contemporary fortable admitting. The Dutch Reformed tradition sented in the dictionary nic denominational and Longfield give an impressive Modernist controversy. articles but one looks in vain for smaller eth- traditions such as Polish and Romanian. Marsden summary of the Fundamentalist- Calvin Most entries are rather brief-even and Jonathan Edwards have hardly a page and the influence of John Knox did not generate a separate entry. Presbyterians and Science were discussed at greater that this is a Dictionary America. Issues of contemporary post-modem and Presbyterians underscoring This is primarily and Capitalism, length, of the Reformed tradition in interest are not specif- a historical guide by competent stream of Protestant ically addressed. historians, wish to explore Christianity very readable and concise. It is recommended to all who this historically significant in America. Despite a clear system of cross-references is most unfortunate that a volume of this nature contains no index. it Pingstmission Gunilla Nyberg Oskarsson, (1959-1980) (Huddinge: pp. Svensk MissionsInstitutet�PMU, 1997). Reviewed by David Bundy Ethiopia has been influenced early as the fourth century. become Christian despite Ethiopian Orthodox Church, Protestant variety of agencies, including i Ethiopien 289 by Christianity since at least as many in Ethiopia had not effort, by the Church, and the various were a wide However, centuries of mission the Catholic missions. Among the Protestant missionaries several from Sweden. The Swedish Pentecostal mission presence in Ethiopia began only with the arrival of the Gunhild Hoglund family in Ethiopia in 1959. Although he had 174 22 him from coming to expressed interest in Ethiopia opments Ethiopia. results of the Ethiopia mission-after sions of missionaries, persecution, Marxist Ethiopian government, as early as 1936, international devel- and mission needs had prevented Instead he had spent a decade in Liberia. As of 1996, the political strife, famine, expul- appropriation of resources by the and civil war-was a church, the of the Marxist revolu- Hiwat Berhan Church, that counted 150,000 baptized members. The present volume limits its scope to the two decade period, the latter date being the beginning tion in Ethiopia. The method of the volume is to examine the histor- 1959-1980, ical and contextual backgrounds debates delayed and complicated of Swedish Pentecostal mission in certainly mission in Ethiopia. This sec- was a significant a useful and appropriate Ethiopia. Thus the missionary Tesfa Hiwot, Wondo, Worancha, both Ethiopia and Sweden. Nyberg Oskarsson demonstrates that the over mission and mission structure in Sweden the efforts in Ethiopia. Then, attention turns to the narrative of Swedish Pentecostal tion is organized according to mission location. Each city where there Swedish Pentecostal method for a country involvement in Awassa, Adis Hiwot- areas are the subjects recount the mission fruitfully expanded. Swedish missionaries They are from congregations cross-section different approaches presence is discussed. This is as complicated as Jimma, Addis Abeba, Kibish, studies that not only in the city examined. constructed work, one However, a since there were These chapters Masslo Zwai and the area along the Somali border is discussed. These of careful longitudinal methods and activities but also the social and political factors related to the developments It would seem that one feature of this analysis could have been There are good reasons why it might not have been done, but as one reads the carefully begins to ask questions about the social and cultural location of the who are named and whose work is discussed. large and small, clearly representing of Swedish Pentecostalism. to problems, knowing that kind of information in more detail could offer clues to the differences. . Finally attention is given to a series of missiological include a discussion of emergency famine relief projects as well as organizational tional issues have to do with the vexed problem posed by the strong- ly held value of congregationalism among Swedish Pentecostals and questions. social work and issues. The organiza- 175 23 the competing to provide coher- value and/or need for organization ence in mission work as well as identity and structure for the con- verts. Another chapter discusses relations with other Christian groups the Finnish Pentecostal Union aid organization) state. A separate chapter explores (including Protestants, Pentecostal Missionary the Ethiopian between the indigenous Pentecostal movement, mission, the and relations with the relationship Molo Wongel, and missions, especially the about relations (Oneness) adherents in Ethiopia. the Swedish Pentecostal mission. Occasional comments are offered with other Pentecostal United Pentecostal Church which claims over one million is broad and skillfully erature about Oskarsson well, Swedish Pentecostal integrating works periodicals that pub- by congregations. As church leaders. The database on which the narrative and analysis are constructed used. It draws upon some published about Ethiopia, Ethiopia and Ethiopian religion, and the important lit- Swedish Pentecostal mission in Ethiopia. Nyberg also uses material from Pentecostal lished reports about mission in Ethiopia. These are supplemented materials drawn from the archives of twenty-four the author used the results of interviews with sixty-four missionaries and three Ethiopian There is no doubt that much more attention could have been given to the literature about mission in Ethiopia into the analysis, but that would have been beyond the goals of the current project. It length Pentecostal mission in Ethiopia fully within the context of European Christian involvement in that nation. As it is, the vol- disciplined presentation enhances the study of the history of Pentecostal mission. The work is by a well-crafted index and selected photographs. will require another book and American ume is a masterful enhanced endeavor to place Swedish that significantly Pentecostalism in Chile: A Case Policy, Studies in Frans H. Kamsteeg, Prophetic Study in Religion and Evangelicalism Development 15 (Scarecrow Press, 1998). viii + 281 pp. Brian H. Smith, Religious vs. Catholic (Notre Dame, Politics in Latin America: Pentecostal IN: University and Helen Kellogg Institute for International 126 pp. of Notre Dame Press Studies, 1998). vii + 176 24 Reviewed by Everett Wilson America Turning Protestant?, the complexity of the question If all recent research on Pentecostalism in Latin America is in some sense an answer to the title of David Stoll’s 1990 work, Is Latin these two dissimilar While both studies shed light on the vitality of the region’s Pentecostal Kamsteeg’s movements, Smith’s volumes reflect and the uncertainty of the answer. diverse study is too sweeping, and model their efforts to explain, is too focused, to provide a single, representative of Pentecostalism as a whole, undermining despite their titles, how these churches relate to politics and develop- their respective findings, however, into the character of the ment. In the process of presenting both authors offer valuable Pentecostal groups, providing ments are growing, adapting authors cautiously recognizing see how maturing Pentecostal stances. insights criteria to gauge whether these move- institutionally, qualify their necessarily the need for more investigation groups or stagnating. Both tentative generalizations, and the opportunity to react to changing circum- Both authors recognize the extraordinary energy generated by the its potential for effecting positive social use of the term “prophetic definition as movement and appreciate change. Hence Kamsteeg’s Pentecostalism,” interpreted marily to a force that challenges which he adopts from the Weberian by Theodore E. Long. In this sense, prophetic refers pri- defying the prevailing the existing social order, rather than the meanings usually given the term in reference to Pentecostals. In Roman Catholic culture and as part of the laboring classes passed over by the dominant are in a position to become active participants and economic arenas. sectors, Pentecostals in the social, political, But the tone of the two works, if not always their substance, reveals the ambivalence of Pentecostal participation in society. In 1 “A Theory of Prophetic Religion and Politics,” in Ansonia Shape and Jeffrey K. Hadean, eds., The Politics of Religion and Religion and the Social Order, Vol. II, Social Change (New York: Paragon House, 1988), 3- 16. 177 25 general the authors represent the two major interpretations that have been advanced regarding Pentecostalism in the region. Smith usually reflects the optimistic view of David Martin that Pentecostalism con- tributes to the eventual development of a democratic society, while Kamsteeg is less sanguine, more often agreeing with Lalive d’Pinay that on balance Pentecostalism inhibits social development by sus- taining traditional, authoritarian patterns. Smith’s book is comparative, a review of what is happening polit- ically within both Catholic and Pentecostal groupings throughout the hemisphere. The work consists of four insightful essays, “Pentecostal Expansion, Catholic Retrenchment,” “Explanations and Implications of Pentecostal Growth,” “Assessment of Contemporary Catholicism,” and “Future Pentecostal/Catholic Scenarios.” His broad-brushed treatment serves as much as anything as a useful bib- liographical review of research on Latin American Pentecostalism and Catholicism since Vatican II. Smith evenhandedly sees religious change, both Protestant and Catholic, as part of a secular process that appears to be headed toward the strengthening of democracy in the Latin American republics. “If Pentecostal congregations and Catholic Base Communities alike train increasing numbers of working-class laity who have come to an appreciation of their own self-worth, have begun to better themselves economically, and in the process have learned communication and leadership skills, such persons might for the first time take active roles as citizens and demand that society take their views seriously. If so, their sheer numbers could make the difference in creating a sound basis for democratic reform politics for years to come.”2 While Smith seems to harbor the wistful hope that the efforts of Protestants and Catholics might work in some complementary way to advance political reform in the region, he acknowledges that the sit- uation is complex. Neither of the churches is likely to retreat from politics, and neither is likely to subvert constitutional government. A broad Pentecostal/Catholic alliance in the near future is unlikely, Smith concludes, but he discerns that a measure of cooperation or parallel effort, ironically, might complicate, rather than bolster, con- sensus in Latin American society. Beyond this inconclusive assess- 2 Smith, 19. 178 26 ment, Smith provides information ipation in politics, including about various Pentecostals’ partic- political the formation of evangelical parties, and suggests how and to what degree these elements address the options before them. congregation in Santiago, treatment of a working class with a Kamsteeg’s study is an ethnological Chile. The author deals primarily visionary group that took part in the social struggle against the repres- sion of the Pinochet government. and commitment, Persons of intelligence, education, role account is a this coterie of denominational leaders overcame the political passivity of their own tradition to exercise a prophetic in the formation of a social service program. Kamsteeg’s reconstruction of what went into this ideological impetus, how it was for Pentecostal was a representative that had cultivated a small, progressive that previously Council of Churches and was responsive the group had its own NGO, SEPADE (Servicio played out, and its implications In fact, Kamsteeg opment agency Pentecostal denomination theology. Moreover, Evangélico para el DesarrollolThe that channeled political action. of a Dutch social devel- Chilean identified with the World to the currents of liberation Protestant Development Service), foreign funds not only in support of relief efforts, but at least to some extent to the Chilean personnel the intentions, Without impugning leaders, Chilean Pentecostal it is nevertheless clear that one is not observing congregation, tens of thousands of Pentecostal churches found elsewhere America. political environments, whom it employed. courage and convictions of these a typical let alone one representative of the in Latin popular sectors, Pentecostals engaged, their thinking if not compromise observes, The considerable value of Kamsteeg’s study is his insights into how Pentecostals relate to the world about them, the manner in which they must wrestle with the conditions of their social, economic, despite their usual premillennial worldly involvement. Given their size and success at mobilizing inevitably and, consequently, they are likely at some point to adapt and bias against the are in some sense socially their beliefs. Perhaps, Kamsteeg “prophetic” the achievement of his case study is to show that in some measure Pentecostal beliefs may lead to constructive, action. But his findings of a small, unrepresentative group at a par- history ticular moment in Chilean indicate only obliquely how 179 27 why Emilio Willems, have held out hope that for understanding the aspira- and independence of the Pentecostals elsewhere In general, David Martin and other Pentecostalism tions of the popular extreme diversity, internal Pentecostals and political concerns, demonstrations of inflexible Pentecostals seem as a movement and creative approaches may be expected to act. the two studies demonstrate investigators is of major importance sectors in Latin America. But both indicate the fragmentation, as a generic grouping. They indicate surges of intense activity, of sometimes curious or unanticipated of pragmatism These autochtonous, national some degree influenced involvement in social and accommodation alongside conviction and moral courage. to persist in unleashing initiative but they are never- groups are essentially even when they have been in of most driven by the to some social problems, theless generally unpredictable. Kamsteeg even suggests that it is dif- ficult to identify a typical Pentecostal. works indicate that Pentecostal movements, by outside agencies. “The conclusion scholars is that it is a genuinely popular phenomenon zeal of its local converts. The driving force is the incen- tive that comes from the benefits offered by … vision for a better life and the moral resources necessary to persevere in it.”3 In the process, missionary Pentecostalism may sometimes and in church leadership, and restricted narrow the gender gap in the family as well as free members from intimidation vision for their own improvement. While the mechanisms for the groups’ engagement must be made more explicit, Pentecostals as political participants Yet, Smith’s treatment leaves the subject ambiguous, with few comparisons, in civic life these authors demonstrate that can be profitably investigated. of Pentecostal politics testable theories or isolated vari- susceptible restricted, and short-lived. , the dynamics thought to be the most interesting ables. And Kamsteeg’s analysis suggests that while Pentecostals are to impulses to social action, their initiatives Moreover, of the Pentecostals’ emotions and motivations, appear rare, neither writer treats at length often of their distinguishing features. If an observer were left only with Smith’s observation that the still 3 Smith, 26. 180 28 flourishing recidivism,4 or Pentecostals vival, not assertive leadership, Pentecostalism. “neo-Pentecostal” churches are experiencing high rates of Kamsteeg’s generally in Chile, one might conclude is what lies ahead for Latin American cautious appraisal of that, ultimately, mere sur- Gifts (Peabody, MA: Max Turner, Hendrickson The Holy Spirit and Spiritual 1996). xv + 383 pp. Publishers, Reviewed By Jon Mark Ruthven Max Turner’s which regrettably sents an outstanding Pentecostal or charismatic Gifts, “the significance familiar to on the one hand, and also to to the Christian world, 1996 work, The Holy Spirit and Spiritual is only now being reviewed in these pages, repre- contribution toward exploring of the gift of the Spirit in the NT.” Turner’s focus, however, is to sort out the issues of “evidence” and “subsequence,” insiders, explain a biblical view of the Spirit experience on the other. HS&SG appears in two parts. Part I emphasizes Holy Spirit of Judaism and the NT is “largely of prophecy”‘ (p. xi), but He is to be also understood particularly Evangelicals, ‘Spirit “simultaneously” [italics Turner’s] community and its empowering argues that the Pentecostal notion of a two-stage not only that the understood as the as “providing the ‘life’ of the saved for service and mission.” Turner experience of the in the Spirit”) should-on biblical one-stage con- Spirit (“salvation” and “baptism grounds-be version-initiation paradigm.” experienced as a second-stage stood as just one of potentially charismatic “replaced by a more broadly charismatic Later, he adds: “What Pentecostals ‘Spirit-baptism’ should thus be under- many ‘growth experiences’ in the Spirit given in conversion-initiation rather than the nor- mative mode of entry to some decisively (166). Part II addresses the meaning which necessarily new realm of the Spirit” and purpose of spiritual gifts, evidentialist understanding treats the cessationist of their function. In this part, Turner focuses more on his Evangelical 4 Smith, 28. 181 29 audience and their traditional Cessationism possibilities, “intrinsic” of value, significance nection, then, Turner adopts of spiritual gifts as evi- with a number of Turner decides on an else understanding dence of doctrine or its first bearers (Christ and the apostles). is increasingly regarded by scholars as an anachro- nism, Turner suggests, but the question of purpose that cessationism raises deserves careful attention. After interacting both cessationist and charismatic, evidence view of spiritual gifts: while they are not “signs” in the sense of a road sign, valued only if they point to something the gifts, nevertheless indicate more than their surface as simply acts of cure, supply or deliverance. a more traditional Christ and the Apostles as being somewhat discontinuous with respect to their spiritual power. The range and depth of HS&SG makes it the new starting point theology. Nevertheless, from the problem of space in books nowadays, sequent Christians in Pentecostal/charismatic pose a little “gild” on the lily. First, biblical them. For example, Turner’s prophecy is to be commended. gy (136-44). Certainly, In this con- understanding of with sub- while prescinding I should like to pro- treat contemporary doctrinal historical context for specialists typically issues without offering even a brief, clarifying view of the Holy Spirit as the Spirit of It would have been helpful, however, if he had offered the same level of informative historical background on the last century’s emergent charismatic that he provided for his discussion of biblical and systematic a review of the historical duced the “ethicized” and naturalistic one hand, and on the other, the aggressively tion from Gunkel (against liberalism) TWzNT) and James Dunn (Jesus and the Spirit), clarifies and centers current discussions. one finds them among emphasis in pneumatology theolo- tension that pro- (liberal) Protestant spirit on the charismatic NT concep- through Eduard Schweizer (in is also true for Turner’s it seems that Failure to provide a historical framework analysis of the Pentecostal distinctives. For example, Turner’s task is to address and correct issues about spiritual gifts as the traditionalists at the beginning 1900s. At that time spiritual gifts were understood with two universally-acknowledged paradigms: authority and, 2) as a spiritual experience doctrine, apostles); or of one’s doctrinal of the only in connection 1) as “evidence” of or piety (e.g., Christ or the (e.g., gifts) which must 182 30 properly find its place in the sequence of the ordo salutis. was shared by early Pentecostals and their antagonists, though its application given the power of their theological to be raised on encountering was “of what is this an evidence”? The first paradigm cessationist the Pentecostal, only possible question gift (tongues) tongues was evidence, tenuously, clean vessels), but certainly sanctification. bom the twin Pentecostal quence.” simply a two-step appearance expression diverged sharply. For traditions, the a “miraculous” They decided that of sanctification (the Spirit uses in the Holy Spirit,” of categories were not of the “baptism which, in turn, fit neatly into the ordo salutis as a sub-category Hence, out of traditional Protestant distinctives of “evidence” and “subse- The Protestant ordo salutis meant for the Pentecostal of the Spirit in the believer, but a dual of the Spirit as well: first in the standard operations of the Spirit in salvation to which Protestantism etc.), then, in a second, distinct stage, the manifestations of the long-banned tongues, prophecy had limited Him (vocation, justification, regeneration, “extraordinary” and power. For the cessationist, gifts” served only as “evidence” on the other hand, the “miraculous” confirming and hence, could not recur. Again, a brief historical introduction his “evidence” and “subsequence” discussions “sign the doctrine of the NT, to would have been help- in Acts could be reduced “when” one of spiritual state. ful to cast his otherwise effective biblical argument in bold contrasts. In any case the discussion of subsequence to the fact that Protestant tradition caused the wrong question to be asked of the text. Luke is not interested in answering receives the Spirit in relation to other spiritual states, but only “that” one receives the Spirit (of prophecy) regardless Second, while we are all obviously children of our time, the ideal is to enter into the culture, worldview of its historical Turner does this very well. On the other hand, a number of points still task of a biblical hermeneuticist and plausibility structure invite dialogue. Turner’s traditionalist context. For the most part view that the charismatic and the apostles did not serve fully as models for the experience subsequent Christians and generates contradicts ministry of Jesus of the clear expressions of Scripture hermeneutical confusion. The “mimesis” tradition of the NT is both instructive and under-appreciated for understanding 183 31 exact and demanding this idea of an continuing spiritual power in the church. For example, imitation of one’s rabbi lies behind Paul’s state- ment as to how the gospel came to the Thessalonians not only in word, but also in power (a word most often in the semantic field “mir- acle” or “mighty work”) and in the Holy Spirit (Turner’s “…And you became imitators of us and of the Lord” (1 I “Spirit of and delighted in, was that the for oth- prophecy”): Thess. 1:5-6). What Paul required, chain of exact imitation selves necessarily ers to follow (HS&SG, 297).1 was not broken as the Thessalonians them- became, inter alia, charismatic I vocabulary itself militates “mighty work” or “miracle”) NT contexts a primary association the all-inclusive In reviewing contention other passages, “examples” spins on key NT (297), even when the text it is surprising (a word most often translated “every good resolve result, then require a class of “works gifts. the “Spirit of prophecy,” Turner seems also to prefer traditional Protestant in a number of other passages against them, e.g., 2 Thess 1:11-12 and similar pas- sages in Col. 1:9-12 and Eph. 1:17-21. For example, to him that one could include “miraculous charismata” under Paul’s statement that God, “by his power” effects in believers and work of faith.” When one considers that in over 40 per cent of the where one of this pistis family of words appears there is with a charismatic or “miraculous” “every” would reasonably of faith” to include the gifts of prophecy or other “miraculous” Turner seems to depart from his earlier that the NT Spirit was essentially reverting again to the traditional readings, e.g., Eph. 1:3, 14 and 6:1?. In Eph. 4:7-13 Turner ignores the simple grammar situation would continue for equipping until the ideal state of the church was reached at the eschaton, name- ly, that “some should be apostles, some prophets, that “it was at least potentially possible and prophets’] contribution pastors and teachers) that a specific etc. His suggestion their [apostles’ through others (evangelists, the foundation they provided,” of the text: of the saints some evangelists,” [sic] that would persist merely later building on is the traditional anachronistic and contrived betrayal of the text’s grammar. The simple sense is: “I gave you helpers, some of whom were types A, B, C, D and E, until the job 1 See my article, “The Imitation of Christ in Tradition and the NT,” Journal of Pentecostal Theology 16 (Spring 2000): 60-77. 184 32 is done.” How can one then say that type A and B helpers are not qualified by the “until”? One further trivial caveat: the discussion on Paul’s use of Isa. 28:11 in I Cor. 14:20-25 somewhat be used when unbelievers 28:7-10-a (vss. 7-8), for whom babbling vocabulary and understanding. misses the point. The issue here and therefore should not “children/infants” of Isa. word”) was the extent of their [waw consecutive] heeded the clear prophecy ceived only like babies. utterly miss its point.) is not that tongues are a “sign of judgment” and the uninitiated are present. Rather Paul is talking about the nature of divine revelation and its perception. Paul seems aware that “children/infants” do not perceive revelation very well, an echo of the newly-weaned metaphor of the drunken and stupified Israelite leadership (“It’s like ‘tsa ltsa tsa ltsa, qa lqa qa lqa’ and ‘here and there’ an occasional God then, by the babbling of foreign- ers, will speak back to them in identical unintelligible babbling “and they will not hear/understand.” of “rest and repose,” but they instead per- (I think most translations They could have of this passage Paul then picks up this theme in the context of tongues in the assembly with interested outsiders attending. “‘By men of strange Hebrew waw by adding] hear/understand ignored in most versions. tongues…I will speak to this people and [Paul intensifies the simple (houtos) thusly, in this way they will not me,’ says the Lord.” The houtos is mistranslated or Tongues, then, are not primarily a sign of “judgment.” cisely, they are given as a deliberate sign for hardening More pre- for “babies” (Isa. 28:7). to whom God cannot teach wisdom and understanding Hence, Paul is saying that tongues will serve as a hardening sign to the open and perceptive unbelievers. opposed to uncomprehending belief rather than unbelief. Tongues will confuse and alien- Paul insists, do and receptive outsiders (as in Corinth?]), ate, as they did in the Assyrian captivity. Therefore, not give this sign to your perceptive babies [about tongues but rather give them clear, convicting prophecy-a sign for causing Similarly, tongues are a “sign for unbe- lievers” only in the sense that this sign will cause unbelief in much the same sense that God hardened Pharaoh’s heart only after Pharaoh had hardened it himself and refused clear revelation. Despite these minor reservations, 185 I warmly commend HS&SG as > 33 an excellent textbook both for graduate and advanced work stands out as the most thorough courses. Turner’s ful study on charismatic theology undergraduate and insight- to date-the benchmark against which future work will be measured. Michael Hoffmeyer Welker, (Minneapolis: Creation and Reality, Fortress Reviewed by Gary A. Long Systematic theologian, into theological discussions toward correcting dominion, translated by John Press, 1999). x + 102 pp. F. by offering “initial steps theistic caricature of God the of `reality”‘ (2). such issues as the nature of understanding . ronment. Michael Welker, aims to infuse fresh life of creation both the classical Creator and a corresponding religious understanding The “initial steps”-six essays-explore creation itself, the angelic world, the image of God and a mandate of and creation and sin. Welker does not take these steps only to remain in the rarified air of an interesting his path, in part, is to bring a corrective that should influence biological Rereading Genesis deed is, according creating God (a “classical academic exercise. No, understanding to creation, an sciences and the envi- and unilateral theism”). The biblical texts, Was creation ex nihilo, or was it out of absolute or relative chaos? Was creation a one-time act or is it a continuous event? These ques- tions go to the core of Welker’s first essay, “What is Creation? 1 and 2.” Creation as a singular to Welker, the classical theistic caricature of the bourgeois though, show a God who saw, evaluated, named, separated, brought to the human, allowed the human to name, and reacted to a human’s needy situation of loneliness. These are reactive Herein lies Welker’s creating God is not only the acting God, but also the reacting God, the God who responds to what has been created” has already been produced. one-sided hierarchy themselves, cooperation” with absolute processes to what primary tenet: “The (10). Creation is not a dependencies. The biblical texts to a “connectedness and Welker argues, call attention of the creator with the created. God reacts to the initia- tives of his creatures. Welker’s thesis-a thesis from the pen of a Reformed(!) theologian-undergirds his conviction that classical the- 186 34 that do thinking must sometimes their conventional and comfortable Welker contemplates “Creation and the Problem lamps” shine throughout able knowledge vagueness of natural religious ological thought has now acquired certain default assumptions not resonate with the assertions of biblical texts. Theological awaken communities of faith and push them beyond assumptions. in his second essay, Many “bright transform the knowledge knowledge? Disclosure, gence of the hidden, Theological models that highlight insufficient. encounter, natural revelation of Natural Revelation.” creation. None, however, can lead to a reli- of God. The human cannot directly thought into a substantial of the Deity. What then happens that can bring one to a pure and clear that is what happens. Revelation is the emer- the proclamation Welker addresses “Creation, Dominion,” implications for ecology within Genesis of something unknown. revelation only as encounter are theologies, while embracing to reveal himself. Knowledge of God “only in con- the image of God and the The more “substantial” call out God’s determinacy of creation can mediate to a clear understanding nection with the working of Christ and of the Holy Spirit” (32). the Image of God, and the Mandate of his fifth essay. He explores and gender in the two creation accounts 1 and 2 by offering a hierarchy humans and animals within a community taking the reader through many interesting way, in the end, the “mandate of dominion aims at nothing less than creation while recognizing interests of human beings” (73). Here Welker tries to inspire the read- preserving er to live out this theology. I found this monograph – me his goal to stir up a rethinking a stimulating of relations of “nourishment.” observations between While along the and giving pride of place to the first and fifth essays. The work, however, un(der-)developed read. Sentences construction or atrophied diversity, I find Welker’s read. Welker achieved on of old(er) issues, particularly his is not for those with an Sitzfleisch. This is no casual, easy in syntactic and stir up rethinking. As for Euro-centric, by complex in concepts are often complex (look for the seven! line sentence on p. 41). Readers across the theological spectrum will differ, of course, on the extent to which the essays push the envelope perspective decidedly which I mean Western. This is understandable and justifiable given the long history of western theology and theologians. This is under- 187 35 standable but is less than justifiable when he states that “human beings [my emphasis]…admit that both experience and knowledge of God are extremely unlikely” (22). I grew up in an Asian culture where expectations of the experience and knowledge of God (and gods and spirits) were not extremely unlikely. This is hardly a criti- . cism of significant weight. Welker, though, may want to cast more of an eye beyond the sphere of Europe and North America. 188 36