Over the last decade Wolfgang Vondey has ascended the ranks of Pentecostal theologians, writing several important monographs, and his book Pentecostal Theology only enhances his stellar reputation.  In short, Vondey principally argues that “Pentecost is the core theological symbol of Pentecostal theology, and its theological narrative is the full gospel” (1). Pentecost is a historical event, but it is also much more. Vondey hopes to demonstrate that Pentecost can also function as the foci of a theological system. Pentecost symbolizes a direct encounter with God through the Holy Spirit and manifests in various signs that point to God’s redemptive activity. Ultimately, a theology of Pentecost is an ecumenical vision. It can reach beyond Pentecostalism to make a valuable contribution to the broader theological horizon.

In the opening chapter, Vondey argues that doctrine is not the end for Pentecostal theology; rather, its primary goal is to encounter God. Thus play, inasmuch as it is an encounter with God, is an alternative way to frame worship. Vondey writes, “Play is therefore a way of engaging the world not exclusively through doctrine but also materially, physically, spiritually, aesthetically, morally, and socially. Theology as play has the character of spontaneity, enthusiasm, improvisation, and the free engagement of others in an unbounded movement of God’s Spirit” (13). Through play, Pentecostals become participants in the narrative of Pentecost and the anticipation of encountering God in this manner fuels Pentecostal experience.

In part two, Vondey applies a Pentecostal understanding of the full gospel to creation, humanity, society, church, and God by committing a chapter to each of these topics. He argues that “the full gospel can function both descriptively and constructively for developing a systematic Pentecostal theology” (156). By structuring his text in this manner, Vondey implies that Pentecost begins and ends with the worship of God. In this sense, Pentecostalism is a liturgical movement. Furthermore, Vondey shows that Pentecostal theology invites all to the altar, even as the altar is located everywhere.

The current volume under review is a collection of twenty-one essays written by scholars from a variety of academic and geographical backgrounds; moreover, it is the result of papers presented at several Empowered21 conferences held between 2011 and 2015. Herein, the editors have used the phrase Renewal Christianity to include focus upon Pentecostal, Charismatic, and Neo-Pentecostal groups, and each essay discusses the emergence and spread of Renewal Christianity throughout parts of Asia and Oceania. Most of these essays also address contemporary issues that confront the continued success of the movement in this geographical area. The first chapter, by Amos Yong, provides an informative overview of Renewal Christianity in Asia and Oceania, and the concluding chapter, by Simon Chan, offers a provocative projection of its future in the aforementioned region. The text is divided into five sections: South Asia, East Asia, Southeast Asia, Oceania, and Roman Catholicism and Other Theological Themes. I do not have the space to summarize every essay, but I will highlight a few that I found to be quite interesting.

First, in “Pentecostalism in Sri Lanka,” G.P.V. Somaratna summarizes shifts in leadership trends among Sri Lankan Pentecostals. In the early days of the movement, leadership was primarily controlled by Western missionaries, but after the 1960s locals took on leadership roles and were able to contextualize Pentecostalism within the local culture. This resulted in an expansion of the movement. Yet its growth has generated opposition from Roman Catholic, Buddhist, Muslim, and Islamic groups who were concerned about losing adherents. Pentecostals, consequently, have faced widespread persecution and marginalization, including the passing of anti-Pentecostal laws. Somaratna argues that Pentecostalism has been integral in halting the eradication of Christianity within Sri Lanka but its future is tenable in light of this oppression.

Robert Menzies’s essay “Pentecostals in China” discusses the rise of Pentecostalism as the dominant form of Protestant Christianity among the Chinese. In fact, projections show that by 2020 no country will have more evangelical Christians than China (69). Menzies ascribes the success of Pentecostalism to its embrace of house churches, healings, exorcisms, and prophecies. Many Chinese feel a connection to the early Church found in Acts because they share similar experiences, especially persecution. Menzies provides an overview of the history of Pentecostalism in China, paying particular attention to the variety of denominations. He projects that the movement has a strong future, but the sustainability of such growth may depend upon its ability to reach urban populations.

Finally, James Hosack and Alan R. Johnson argue that while Charismatic Christianity has experienced radical growth in Thailand, the same cannot be said for Pentecostalism. It has not undergone any significant differences in comparison to non-Pentecostal groups. In “Pentecostalism in Thailand,” these authors suggest that a “diluting” of Pentecostal distinctives may occur in Thailand due to a lack of Pentecostal-based education and a dearth of native Pentecostal writings. Hosack and Johnson propose that Pentecostal writers need to be developed who can address local and contextual issues in Thailand.

This collection of essays is teeming with an overview of history and theology from Asia and Oceania Renewal Christianity. It promises to be a valuable resource for both scholars and lay people interested in global Christianity. The essays are quite readable, making them accessible to individuals of varying degrees of education, and they seem to have been written with the purpose of reaching a broader audience. However, the advanced scholar should not underestimate the worth of its contents. I, for example, learned an abundance of information, and I foresee using these essays as a reference tool for future work. It also emphasizes the need to highlight and embrace non-Western perspectives. This is the first of a four volume series, and each volume is geographically themed. The other volumes cover Latin America, Europe and North America, and Africa. I intend to add all of them to my personal library.

Reviewed by David Bradnick

Further Reading:

Global Renewal Christianity: Africa (Volume 3 in the series), reviewed by Anna M. Droll

Global Renewal Christianity: Latin America (Volume 2 in the series), reviewed by Oscar Merlo

The Spirit, the Affections, and the Christian Tradition is a collection of essays concerning the role and understanding of emotion throughout the history of Christian thought. These essays were contributed by academics representing a variety of disciplines, including historians, philosophers, and biblical scholars. Each chapter focuses upon a different historical era or historical figure, ranging from the first century with Saint Paul to Jonathan Edwards in the eighteenth century. Space limitations prevent me from summarize all twelve chapters, but some other notable figures of focus include Augustine, John Chrysostom, Thomas Aquinas, Martin Luther, John Wesley, and Blaise Pascal. Each essay not only provides new insights concerning these persons of faith, particularly their theology regarding the affections, but the authors also project trajectories for future work.

Part of the volume’s goal is to contribute to renewal historiography. According to Coulter, this type of historiography “underscores the methodological import of sensitivity or orientation to the charismatic dimension of Christian existence that informs the critical reading and interpretation of texts and ideas” (1-2). Coulter points out that some of the contributors do not typically operate from this background, nonetheless their work herein contributes to renewal historiography in important ways. It is an ecumenical venture that “facilitates a sensitivity to the charismatic and ecstatic as well as the pneumatological dimensions of Christian tradition” (23). Thus, for the Church universal, these essays attempt to provide a more holistic approach to history. Amos Yong’s final chapter offers an insightful analysis of the volume’s implications. Here, he argues that a renewal perspective can illuminate areas of history that have been neglected or marginalized heretofore. He argues, “any adequate understanding of the Spirit cannot be reduced to the intellectual register” (300). For him, historical and theological investigations that do not probe the heart, or the emotions, fail to explore the work of the Spirit.

In recent years, academia has begun to recover the role and value of the emotions, and this book fills a lacuna concerning the affections in Christian thought. Obviously, the contributors were only able to examine a sample of historical views, but the depth of the insights gained here is promising. It points toward the possibility of other insights being retrieved. Along these lines, however, feminine perspectives deserve greater attention. Elizabeth A Dreyer’s chapter on emotion in the Middle Ages addresses women, such as Hadwwijch of Brrabant, Teresa of Avila, and Catherine of Sienna, but overall, I would like to see the voices of women be given a more prominent role. In sum, these essays were written with a scholarly audience in mind, so it requires some academic vigor. Although the text is principally concerned with historical views, it presents applications for the contemporary context. Readers may find it provocative and challenging, if not transformative. I found the book to be a worthwhile and fulfilling read.

Reviewed by David Bradnick

Publisher’s page: http://undpress.nd.edu/books/P03251

Preview The Spirit, the Affections, and the Christian Tradition: https://books.google.com/books?id=IlUFDgAAQBAJ

Amos Yong begins this monograph by emphasizing the global diversity of Christianity. He argues that, in terms of demographics, we can no longer view it principally as a Western religion. After all, the growth of Christianity is occurring most rapidly within the Global South. Yong emphasizes that this global feature is not new; rather, Christianity began as a multi-cultural movement – consider those present at Pentecost. Too often, however, evangelical theology has failed to embrace indigenous voices. Yong suggests that this failure may result from a fear that local voices will “dissolve” the biblical narrative (46) or that it will result in an uncritical syncretism. He maintains that contextual theology need not succumb to these dangers. Asian theology, for example, can be both deeply evangelical and open to Asian sensibilities (56). So, while evangelical theology has been dominated by Western theologians, this should not be the continued trend, and for Yong, Western dominance cannot continue to be the trend. Global voices, including Asian ones, have a valuable perspective to offer. He argues “the vitality of evangelical theology going into the middle of the twenty-first century depends on its contextual inputs” (33). Evangelical theology, if it is going to thrive, must be informed by local, or contextual, dynamics.

Reviewed by David Bradnick

Publisher’s page: https://www.ivpress.com/the-future-of-evangelical-theology

Moltmann characterizes his monograph, The Living God, as a “contribution to a theology of life” and a continuation of his works The Spirit of Life (1992) and The Source of Life (1997). The book is divided into two parts. The first part explores biblical understandings of “the living God.” Here Moltmann seeks to liberate these biblical ideas from the constraints of Greek and Enlightenment philosophy. Part two considers how human life is impacted by this living God. Ultimately, Moltmann attempts to reach both professional theologians and amateur theologians, including those who may be new to thinking theologically.

In the introduction, Moltmann argues that modern humans, by succumbing to humanistic and naturalistic ways of thinking, have isolated themselves from realizing the fullness of life that is given by God. He looks at the philosophical underpinnings of these worldviews, particularly the thought of Ludwig Feuerbach, and comes to the conclusion that courage to be one’s self has a greater chance of being discovered in the religious life, rather than in the life of the atheist. In chapter one, Moltmann draws from scripture, especially Psalms, to illuminate that God provides vitality to creation from his overflowing abundance of love. Next, Moltmann challenges Hellenistic views of an impassible God that he proposes were adopted by Christianity.  He argues that God must change, otherwise God is dead. The Creator is moved by the suffering of his people, and nowhere is God’s suffering understood more than in the crucifixion. In chapter three, Moltmann addresses the unity of God in consideration of the trinity. For him, trinitarian theology must begin with the history of Jesus. God’s actions in history reveal his nature to us.

In part two, Moltmann suggests that we become a person within community, and this community includes the earth. For him, eternal life is not the hope of going to heaven, but communion with God through the cosmic Christ. Thus annihilation of the earth is “a vision hostile to life and a destructive spirituality” (84). Chapter five discusses joy, which comes from the Spirit. Moltmann writes that God shares in this joy with us. This is not just a fleeting happiness, but it is a deep joy that pervades our entire being. He concludes that we experience suffering because we long for godly joy. In chapter six Moltmann focuses upon God as a liberator. Unlike the modern worldview, where freedom is seen an autonomy, he proposes that true liberation comes through fellowship with God and the human community. Accordingly, we find new potentials in God.

Moltmann continues his text by asserting that God encounters humans in friendship. It is a relationship of reciprocity whereby God listens to and sincerely cares for us. Chapter eight addresses God’s love by focusing upon the perichoretic nature of the trinity that spills into the lives of human. God is capable of love because God suffers alongside us. In chapter nine Moltmann advocates that God is found within us. The Spirit penetrates us and the world, so the world should be recognized as a sacrament. Yet, by withdrawing to pray, we find God in a unique way. Next, Moltmann addresses eschatology. He emphasizes that fullness of life points to joy beyond our present reality. At the same time, though, eternal life includes both suffering and rejoicing. In the final chapter Moltmann analyzes worship, including the eucharist, singing, and praying. He suggests that these activities move God and bring us into relationship with him. Worship also brings us into solidarity with creation, therefore we should understand that all of life is a sacramental festival.

In my opinion, Moltmann successfully accomplishes his goal of writing for both the theologian and the non-theologian. Those who are acquainted with Moltmann’s theology will find many familiar themes in this text that supplement his earlier writings. Many Pentecostals are attracted to Moltmann’s focus upon the Spirit, and this book continues to offer fresh pneumatological insights. Although nothing in this text is likely to surprise those who appreciate Moltmann’s theology, he offers new images and practical ways of thinking about God. At the same time, this text makes Moltmann accessible to amateur theologians because of its focus and readability. One critique that I offer is that the text is lacking a strong theme that runs throughout. Leading up to the final chapter, he does not construct a single, overarching argument. Moltmann touches on similar topics in various chapters, but none fully rely upon the previous. Consequently, the text lacked the type of focus that I am accustomed to expect from Moltmann. On the other hand, this feature also provides an advantage to reaching the non-theologian. Each chapter can stand on its own, so one could approach the text by engaging smaller portions at a time. This book may be an apt introduction to Moltmann’s theology.

Reviewed by David Bradnick

Publisher’s page: http://www.wjkbooks.com/Products/0664261612/the-living-god-and-the-fullness-of-life.aspx

In his monograph From Pentecost to the Triune God, Steven M. Studebaker argues that theological reflection upon “fundamental pneumatology” and Trinitarian theology has not played a significant role in Pentecostal thought. Consequently, he presents two goals for his text. The first is to show the importance of experience in theology. The second goal is to examine scripture for teachings on the trinity, especially its focus upon pneumatology. Methodologically, Studebaker advocates that theology should begin with experiences of the Spirit, move to an analysis on scripture, and end with reflection upon the trinity. He justifies this method on two grounds.  First, since the Spirit is “indispensable” to the trinity and theology, it is logical for Pentecostals to move in this manner without subordinating Christ. Second, he ascribes to Rahner’s maxim that the immanent trinity reveals the economic trinity. The Spirit contributes to the identity of the Father and the Son, so anything that is learned about the Spirit reveals something about the trinity.

Studebaker begins his book by emphasizing the importance of experience within theology. He states that the writers of scripture draw upon experience, and experience, as it is conveyed in narrative, serves to teach. Furthermore, personal encounters with the Spirit can illuminate scripture because the text is also the result of the Spirit’s work. This does not mean that experience should be on the same level as scripture, but he suggests that what was once experience is now tradition. Studebaker proposes that, for Pentecostals, Spirit-baptism is a unique practice that should inform Trinitarian theology.

Studebaker continues by arguing for the priority of scripture, including what it reveals concerning the many facets of the Spirit. For example, it conveys that the Spirit is involved in both the creation and redemption of the world, including the incarnation and eschatology – which is evidenced within the resurrection. Furthermore, Pentecost, according to Studebaker, reveals that the Spirit is not merely an addendum but an essential dynamic of God’s activity within the world.

In chapter three, Studebaker discusses Eastern and Western trinitarian theology.  He argues that explications of the processions are helpful but, generally, inadequate because they tend to subordinate the Spirit. Within the trinity “each person mutually conditions the others’ personal identities” (138). So, for Studebaker, the Spirit shapes the identity of the first and second articles as much as they shape the Spirit’s. The Trinitarian relations are “mutually contingent” (146).

In the subsequent two chapters Studebaker, discusses trintiarian theology within American Evangelicalism and the Charismatic movement. First, he predominantly focuses upon the work of Jonathan Edwards, pointing out shortcomings in Evangelicalism that can also be found in traditional Western theology. Specifically, Studebaker proposes that the Spirit’s work in redemption is not fully appreciated in this camp. Next, he examines the development of Trinitarian thought through several Pentecostal/Charismatic theologians. Although, among PC’s there is a general desire and an attempt to emphasize the role of the Spirit, Studebaker argues that they are only preliminary. PC theologians tend to remain within traditional frameworks and do not fully implement the role of experience in constructing a Trinitarian theology.

Studebaker, in the final section of the book, addresses Pentecostal theologies of religions and a theology of creation. In the penultimate chapter, he argues that the Spirit operates in the lives of people, regardless of their religion. It is not the religion that saves; rather, they are ways in which people respond to the Spirit. Studebaker suggests that from Pentecostal there is a universal outpouring of the Spirit and that Christian missions are acts of participation within the mission of the Spirit. In the final chapter Sudebaker explores how a theology of creation, which is guided by pneumatology and Trinitarian concerns, can impact Christian ecological concerns. The Spirit does not work from outside but within human-situatedness. The Spirit actualizes the inner communion of the trinity within creation.

In this monograph, Harlyn Graydon Purdy, President of Pentecostal Bible College in Malawi, sets forth to contribute to the ongoing discussions about Pentecostal hermeneutics. The author expresses concerns regarding trends in Pentecostalism, such as allegorization – or what he calls “unrestrained imagination” – that are mistaken for revelation from the Holy Spirit. Purdy acknowledges that such trends are common in the Majority World, including his African context. Therefore he argues that a hermeneutical structure is necessary to avoid heretical interpretations and abuses.

In chapter one, Purdy introduces his thesis and provides a literature review concerning Pentecostal hermeneutic over the last thirty years. According to Purdy, the variety of options demonstrates that the issue of hermeneutics has not been settled among Pentecostals, so developing a distinct Pentecostal hermeneutic is necessary. He writes, “Failing to do so will allow the current chaotic state to worsen and even possibly silence the Pentecostal voice completely” (18). Purdy sees a potential danger that Pentecostals will either default to an Evangelical hermeneutic or be so divided that their unique perspectives for the larger church will be lost.

In the following chapter, the author takes a historical look at Pentecostalism including its origins, Holiness influences, Revivalist impacts, and modern contributions upon it. He gives a very brief glance (about two pages) to Pentecostalism within the African context. Purdy argues that early Pentecostals used the Bible Reading method along with a Lukan lens in order to interpret scripture. He concludes that while Pentecostalism has evolved since its beginnings, many of these early influences continue to impact Pentecostal hermeneutics.

In chapter three, Purdy examines scripture to better understand the hermeneutic employed by the early Church. By studying the second and fifteenth chapters of Acts, he extrapolates that early Christians did not draw meaning from the text exclusively. Rather, meaning was developed through the interplay of scripture, the Spirit, the community, and trained leaders. The author also examines how several New Testament passages used Old Testament passages, and he deduces that “the biblical text is not static but is somewhat fluid” (73). For him, this provides precedence for a similar approach for contemporary Pentecostals.

In chapter five, the author expands upon his proposal to apply various types of interpretive methods. He states, “A legitimate, distinct Pentecostal hermeneutic must also engage methodology that recognizes the interpreter’s involvement in the creation of meaning” (92). Purdy maintains that using a variety of approaches can both create meaning for the contemporary context while also safeguarding against extreme interpretations that are not aligned with the spirit of the text.

In Preserving Evangelical Unity, editor Michael L. Meiring brings together a variety of voices from within the Evangelical community to discuss an assortment of theological issues for which there is no uniformity in belief. He maintains that the early Church can be characterized by its harmoniousness but this type of solidary is lacking within the contemporary context. According to the editor, theological dissidence could be the most significant problem facing the Church today. Meiring argues that Christians can disagree on certain non-essential beliefs, while still enjoying common fellowship, but he warns against “extreme evangelical fundamentalists” who say that one must conform to a certain standard – typically their standard – in order to be considered a Christian. However, Meiring insists that three beliefs are imperative for all Christians to hold: the Trinity, original sin, and salvation by grace. Beyond these beliefs, he argues that Evangelicals can be united despite their differences.

The bulk of this volume is dedicated to exploring a number of non-essential topics that include divine sovereignty (a Calvinist view versus an Arminian view), baptism (infant versus believer’s baptism), dispensationalism, charismatic gifts (a cessationist versus a Pentecostal perspective), and women in leadership. Each topic is given attention from two different contributors, mostly having very divergent views and often from different backgrounds. After each contributor presents their opinion on one of the aforementioned topics, their counterpart provides a counter response. On several occasions a reply to the counter response is offered as well. This format allows for extended conversations to occur between the contributors and for readers to analyze the nuances and particular concerns raised by the contributors.

Every contributor is gracious and respectful of their dialogue partner, yet they are not reserved in pointing out their disagreements. Pentecostals may be particularly interested in the chapters concerning the charismatic gifts, but each chapter raises theological issues that are both common within Evangelical circles and deserving of attention. In my opinion one of the best chapters is Eric Severson’s essay on infant baptism. If one cannot devote themselves to reading the entire book, I highly recommend his chapter. This book can be credited with displaying heterogeneity among Evangelicals, which has many benefits, but I would have appreciated more content dedicated to promoting their unity. Two pages within the appendices are given to a document entitled “Our Unity in the Essentials,” which was also “signed” by each contributor. However, nothing is said about the manner in which this document was constructed and how it came to be adopted. My other concern is that Meiring insists on establishing the Trinity as an essential belief, but many Christian, including Oneness Pentecostals, are likely to have concerns about this standpoint. Thus some of his essentials are contestable and possibly not so indispensable. In conclusion, this volume may benefit those who are looking to explore diversity within Evangelical theology, but I question how much it promotes or even preserves unity. It seems Meiring intends to do so by rejecting dogmatism and modeling collegiality among some Evangelicals, but, in the very least, I think that a concluding chapter to assist the reader in thinking through these contentious issues would have been helpful.

Reviewed by David Bradnick

Publisher’s page: http://wipfandstock.com/preserving-evangelical-unity.html

Proclaiming the Scandal of the Cross is principally a supplemental volume to an earlier book entitled Recovering the Scandal of the Cross (2000, second edition 2011), which was co-authored by Joel Green and Mark D. Baker. The earlier volume pointed out several weaknesses with the penal satisfaction model of the atonement, particularly in the thought of nineteenth century theologian Charles Hodge, and Baker hopes to build upon this work. The editor notes many misconceptions of the atonement that are commonly perpetuated within popular Christianity, and he desires to correct these mistaken beliefs. Notably, Baker wants to discredit the idea that penal satisfaction is the only biblical view centered on this theological concept, so he presents a variety of models for consideration. Metaphorically he proposes a “choir” of voices and not just a soloist. Baker is clear to point out that he is not opposed to all forms of the substitutionary model, but he is very cautious about the manner in which the penal satisfaction theory is employed. For him, no single model can fully exhaust the power and mystery of the atonement, and he hopes that the presentation of multiple views can “be a catalyst to advance creative thinking about communicating the atonement” (36).

The bulk of this volume is dedicated to presenting twenty different contemporary theories of the atonement through the words of many diverse contributors. These authors range from well-known authors, such as C.S. Lewis and Rowan Williams to lesser-known pastors. These theological approaches not only vary in content, according to the model that they present, but they also differ in style. Some of them are drawn from larger theological works, while others are taken from sermons, chapel talks, youth group lessons, and autobiographical presentations. Baker is to be commended for the vast assortment of voices that he includes from various branches of the Christian Church, such as Evangelical, Eastern Orthodox, and Anglican. At the beginning of each chapter the editor provides some background information concerning the context from which each model was taken. At the end of each chapter Baker also provides a brief reflection upon each passage, highlighting some of its main features – or at least those features that he wants to emphasize. At several points throughout the reading of this text, however, I was left wanting more reflection and analysis of each theory from the editor.

Overall, Baker’s goal to present a vast array of atonement models and to supplement certain dominant models is commendable. His goal of reaching a popular audience is feasible based upon the manner in which the contents are exhibited, and I could envision this text being used in a college-level classroom or an adult Christian education setting. It would likely evoke some stimulating thought and vibrant conversation. For example, some readers may find the narrative form of many of its chapters to be engaging and comprehensible. Those with higher-levels of theological training, however, may find some of the models, or at least their presentation, to be too simple and lacking the various nuances of each theory. Herein lies one of the challenges that Baker attempts to overcome: the strengths of presenting these models to a popular audience must be weighed against the possible charge that some models have been “watered-down” too much. Consequently, and to build upon his musical metaphor, the text should be viewed as an opening number in this musical concert of atonement theories. It is a number well-worth the price of admission.

Reviewed by David Bradnick

Publisher’s page: http://bakerpublishinggroup.com/books/proclaiming-the-scandal-of-the-cross/230810

In this book, James W. Goll examines the demonic through the lens of spiritual warfare. He argues that every Christian has the responsibility to engage in battle against the forces of evil. In so doing, they follow in the footprints of Jesus. The author writes, “The question is not only how did Jesus do it when He walked the earth, but also how does He want to continue doing it through people like you and me today?” (15). Later he adds, “You were born to war….For your own protection and for the sake of the Gospel, you need to learn all you can about how to war and wrestle with evil forces” (38). Goll understands that spiritual warfare is not an option but a necessity.

The book is divided into four parts. The first examines Jesus’s dealings with demons, the early Church’s view of the demonic, and how they are portrayed throughout the bible An interpretation of these passages leads the author to maintain a fairly traditional – or conservative – view of such beings. Demons have wills and emotions, and they also fall into different classifications according to their tasks and abilities. Goll explains that demons are always looking for ways to attack humans in a multitude of different manners. For example, they can assail one’s mind, but demons can only possess an individual if they are invited in. Yet demons must obey Jesus’ authority, and just as the Apostolic Church also exercised this authority, contemporary Christians can do the same.

In the second part of Deliverance from Darkness Goll delves deeper into the steps that one should take to defeat the demonic. Specifically, he addresses how demons tempt humans and how one can resist these attacks. Here he emphasizes a warfare model to remind his readers that they are in the midst of a serious struggle. He suggests that praise and prayer are ways to guard one’s self, and practical steps, such as getting enough sleep, are also effective. Goll examines scripture to provide a short history of Satan’s fall from heaven and the authority that Christians have over him through Jesus. He maintains that Satan lost his standing when he rebelled against God, so Christians have authority over evil beings and should employ it boldly.

James Goll

The third part builds upon Goll’s idea of authority. He asserts that Christians must work to remove darkness from all realms of life, including government, education, media, religion, family, and business. They must also expand God’s kingdom in to every area of their lives – one’s mind, body, emotions, and finances – to name a few. But he cautions that we must be careful to discern the demonic from that which is not evil. The first step of deliverance is repentance. He provides signs of demonic oppression and provides guidelines for practical steps to follow when ministering deliverance, such as putting together a deliverance team and to prepare with fasting. This section also provides an example of a deliverance prayer and how to follow-up with the formerly-possessed individual after a deliverance is performed.