Book Reviews (10)

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

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

thought, in question is the

unique

and

unitary

firmly

simply historically descriptive; offering

the church a theological

church of the creeds”

(vii).

Jenson has the whole

sweep

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

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

begins

from the Pastoral

Epistles

and

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

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 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

and love. Part II focuses on the “Means of

course,

is the Word. In Part III,

as well as the sacraments

of Presentation.” Part

delves into the

questions

theology

of the

Gospel

in the midst of

compet-

163

eschatological

topics

under the

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,

justification. Writing

anticipates

ecu-

theology,

perspectives. Drawing

from

is able to offer

perennial problems

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

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,

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

them,

the

Spirit

is not

something understandable

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

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

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

separate topic

on the charismata talks about the role of the

Spirit

with

regard

ministry

and leader-

aticians,

Thielicke includes

ship

as well as

prayer.

Regardless

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

Historico-Critical

Faith, however,

since the author is both verbose and

repetitive

with historical and modem

thought.

ecumenical

dialogue includes several case studies, Authority

Scripture new

ground.

The

Evangelical

acquaintance

165

Thielicke’s book is

and

in a genuine .

of the Research,”

which break

is not

easy reading and he assumes a wide

Gerald R.

McDermott, Jonathan Christian

Theology, Enlightenment Faiths

(Oxford

xii + 245

pp.

and New York: Oxford

Reviewed

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.

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

the

right disposition

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

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

to Calvinism as the

polemical Edwards’

theology

comparative religions. theology

and

part

three details Edwards’

context for the

development

Part two outlines this

theological analyses

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

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

(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

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,

vestiges the salvific

disposition

non-Christian

engendered

religion

For and sustained

the

salvation in the

given

to the

Holy

(on

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.

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

is not reflective of

167

To be

sure,

and in

agreement

with

the

transforming power

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

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

thorough

and well-

Theology:

Tasks,

Topics,

Traditions. Edited

Rapids,

MI: Wm. B.

Eerdmans,

Toward the Future of Reformed

David Willis and Michael Welker. Grand

Reviewed

by Terry

L. Cross

1999. 533

pp.

Ecclesia

refonnata always reforming Reformed

attempts

Apromote,

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

opment

of a Reformed contribute

diverse a representation

to write

thirty-one Theology:

of Alexander Schweizer

Divided

and social con-

Choan-Senh

Song

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

of the world as

they desired, they

still man- aged

to obtain an

impressive array

of scholars from all over the world

(31 ) chapters

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-

because of the

openness

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

reforming theology.

(as

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

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

in unshake-

the church for that

matter)

cannot be

statically grounded

able tradition but led

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

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

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

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

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

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.

experience

Balke reminds us that for

Calvin,

human

experience

saving knowledge,

becomes a tool of the

Spirit

for

confirming

theology

Calvin with cessa-

it appears Calvin

However,

Calvin has

that

frequently

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

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

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

directly

and

causing divine nature with an

immediacy

Here,

I would

argue

that Pentecostals view the

Spirit

2 Pet.

1:4).

True

dialogue

between Pentecostals ologies

will need to examine the role of

experience

our

spirits

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.”

reforming theology world’s context.

Migliore thought

baptism.

This

chapter,

more than

any

other in the

book,

fulfills the

promise

that has been

pressed

describes the transformation

In the

1920s,

he viewed it as a sacrament

the Word and the

of Barth’s

and,

171

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

fervently

that he called infant

baptism

Aact of violence

(498).

He could not find

adequate proof

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

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-

seriously

than the

practiced

tra- comments on this radical

teaching

(1)

and

baptism

a sacrament tism and

personal

covenantal, community-making is where Pentecostal

of Barth,

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.

dialogue

with

involved

especially

them would benefit

everyone

and

provocative

say

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

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

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

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

prerequisite

hardly

seems

convincing

menical

day

and

age.

It was back in 1970 that the World Alliance of

merged

with the International

the

designation

Identity’ provides Protestant Reformation

Congregational ‘Reformed’.

People,

a History &

overview from the

heritage originally

advocated

preaching

meant the abolition largely neglected attempt

Reformed

The

introductory essay

‘Presbyterians:

a succinct and

perceptive

to the

present.

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

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)

organiza-

as “those in search

173

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

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.

Pingstmission

Gunilla

Nyberg Oskarsson, (1959-1980) (Huddinge: pp.

Svensk

MissionsInstitutet�PMU, 1997).

Reviewed

David

Bundy

Ethiopia

has been influenced early

as the fourth

century. become Christian

despite Ethiopian

Orthodox

Church, Protestant

variety

agencies, including

Ethiopien

289

by Christianity

since at least as

many

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

Ethiopia began only

with the arrival of the Gunhild

Hoglund family

Ethiopia

in 1959.

Although

he had

174

him from

coming

expressed

interest in

Ethiopia opments

Ethiopia.

results of the

Ethiopia

mission-after sions of missionaries,

persecution, Marxist

Ethiopian government,

early

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

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

complicated

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

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.

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

the

competing

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-

congregations.

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

the literature about mission in

Ethiopia

into the

analysis, but that would have been

beyond

the

goals

of the current

project.

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

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

Religion

and Evangelicalism

Development

(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

Reviewed

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,

provide

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

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

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

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

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

society.

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),

16.

177

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

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,

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

ment,

Smith

provides

information ipation

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

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

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

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

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

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

why

Emilio

Willems,

have held out

hope

that for

understanding

the

aspira-

and

independence

of the

Pentecostals elsewhere

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

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

pragmatism

These

autochtonous,

national some

degree

influenced

involvement in social

and accommodation

alongside conviction and moral

courage. to

persist

unleashing

initiative

but

they

are never-

groups

are

essentially even when

they

have been in

of most

driven

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,

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

… vision for a better life and the moral resources

necessary

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

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

flourishing

recidivism,4

Pentecostals

vival,

not assertive

leadership, Pentecostalism.

“neo-Pentecostal” churches are

experiencing high

rates of

Kamsteeg’s generally

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

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

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

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

spiritual gifts,

evidentialist

understanding

treats the cessationist

of their function. In this

part,

Turner focuses more on his

Evangelical

4 Smith, 28.

181

audience and their traditional

Cessationism

possibilities, “intrinsic”

of value,

significance

nection, then,

Turner

adopts

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).

increasingly regarded by

scholars as an anachro- nism,

Turner

suggests,

but the

question

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

something

the

gifts,

nevertheless indicate more than their surface

as simply acts of cure,

supply

or deliverance.

a more traditional

Christ and the

Apostles

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

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

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

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

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

as “evidence” of or

piety (e.g.,

Christ or the

(e.g., gifts)

which must

182

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,”

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