James W. Thompson, a senior New Testament scholar and scholar in residence at Abilene Christian University, presents a compelling book on the interplay of Christianity and culture in the New Testament. Beginning with a well-intentioned critique of H. Richard Niebuhr’s opus Christ and Culture, Thompson dialectically responds to the proposition that Christ came to transform culture. Contra Niebuhr, Thompson proposes an alternative view, one that takes into consideration the similarities between New Testament Christian experiences and the experiences of Christians in contemporary societies.

The book begins with a brief discussion on the enduring problem of Christians in society. As Niebuhr, himself, discussed, the enduring problem is the separation of Christ and culture (1). Christians today live in conflict with societal norms. Christians are considered offensive to pluralists. Like the experience of early Christians that were shunned by society, more and more Christians struggle to be in the world, while not of the world. Hence, in this book, Thompson asks the crucial question of how Christians should relate to their surrounding culture (10).

Instead of accommodating or adapting to culture, Thompson believes in the relearning of insights from New Testament writings (6). He favors holding the tension of differentiation and integration, as the New Testament authors have demonstrated (186). Thompson presents his case by examining New Testament writings like that of John and Paul. He also examines the experiences of early Christians during Second Temple Judaism and in a Hellenistic society (13-29). Thompson’s efforts reveal important insights on Christian response to cultures in conflict with Christ’s kingdom culture.

In chapter seven, Thompson studies Johannine literature and uses data from John’s writing to cement his proposition that Christians are called to form alternative communities, one bound by mutual love (140). He moves on to other voices in the New Testament in chapter eight. Thompson then ends his analysis of New Testament writings by exploring the extent of second-generation Christian’s engagement with culture. He ties up the entire book with a powerful conclusion, one that summarizes all insights learned, and stacking them up as warrant for his claim that the early Christian’s engagement and response to culture provide relevant guidance for Christians in contemporary society today.

I highly recommend this book to lifelong learners of Christian theology, mission, and ministry. Christianity is a religion that travels. As it traverses the globe, Christian worldview will have to engage in the culture of its recipient soil. The issues of Christian engagement with society then are not limited to post-Christian Western societies. It holds true for all parts of the world. There remains a call to hold in tension both differentiation and integration—to be in the world but not of the world. Insights from early Christians, and specially anointed people like Paul and John, can guide us in this endeavor.

Reviewed by Lora Angeline E. Timenia

Publisher’s page: https://wipfandstock.com/9781666739466/christ-and-culture-in-the-new-testament/

Stephen D. Barkley, director of pastoral leadership and campus pastor at Master’s College and Seminary in Ontario, Canada, offers an intriguing study on contemporary prophetic practice in the Pentecostal/Charismatic context. Barkley, being a Pentecostal scholar and practitioner, explores anew the prophetic ministry through the lens of socio-theological inquiry. His utilization of both social scientific lenses and theological lenses resulted in this empirical study that explores, analyzes, and consequently validates the sacramental and contemporary significance of prophecy in the Christian church today.

The prophetic ministry has been plagued by controversies both within and outside Pentecostal circles. Numerous publications have been produced in the theological effort of exploring, understanding, and analyzing the ongoing practice of prophecy in Pentecostal/Charismatic churches worldwide. Barkley joins the conversation by dialoguing Old Testament prophecy with present-day personal experiences in Pentecostal/Charismatic circles. Interestingly, he finds an avenue for dialectic conversation in the intersection of social science and theology. The resulting research became his dissertation, now published in this book form, Pentecostal Prophets.

Having clearly stated the book’s underlying assumption, Barkley describes charismatic prophecy as a “leitmotiv” in the Bible as well as in Christian Church history (11). Simply defined, prophecy for him, is a message communicated from God through a spokesperson for a recipient (whether a community, an individual, or an occasion) (13). Barkley affirms the centrality of prophecy in the ministries of Pentecostals, and its various streams like those affiliated with the Third Wave movement or those considered as Charismatic or Neocharismatic. For Pentecostals, prophecy or the prophetic experience is a key component of Christian spirituality.

The book comprising of six chapters flows like a dissertation report, but with reader-friendly editing. In the first chapter the basic details of the study are clearly laid out, including research questions, assumptions, and methods. In chapter two, the literature review is presented. In said chapter, theoretical and empirical studies done on the practice of prophecy are thematically discussed. The chapter ends with Barkley by offering the study as a contribution to the ongoing theological discussion and a corrective to the over-emphasis on discontinuity between Old Testament prophecy and New Testament prophecy.

In chapter 3, Barkley discusses the experience of Hebrew prophets, specifically highlighting Jeremiah. In chapter 4, he presents data on contemporary experience of prophecy from personal experience, as well as from respondents who are practitioners in prophetic ministry. In chapter 5, the author brings both worlds of Old Testament prophets and contemporary prophets in dialectical conversation. The final chapter offers the author’s findings, limitations, conclusions, and suggested areas for research. The book is a tightly presented case for Pentecostal/Charismatic prophecy.

I recommend the book to those interested in understanding prophetic practice and spirituality. As Barkley explains, the book is beneficial to “the ordinary, the ecclesial and the academic” (17). His study certainly gives us a new perspective in understanding the similarities (or dissimilarities) between Old Testament prophetic practice and contemporary prophetic practice. It also provides insights into a specific context of prophetic ministry, namely that of the PAOC and PAONL. The theological reflections offered can guide the praxis and policy development of prophetic practice in Pentecostal/Charismatic churches today.

Reviewed by Lora Angeline E. Timenia

Publisher’s page: https://wipfandstock.com/9781666768022/pentecostal-prophets/

In volume thirty-four of Brill’s Global Pentecostal and Charismatic Studies, editors Peter Hocken, Tony L. Richie, and Christopher Stephenson spearhead a collection of essays discussing varied interpretations and intersections of Pentecostal theology and Ecumenical theology. The editors and authors of the volume come from varied streams in the global Pentecostal/Charismatic movement and represent a collective of like-minded scholars, who’ve not only contributed to Pentecostal/Charismatic theology, but also supported ecumenical dialogues. Peter Hocken, who died before the final release of said volume, was himself an accomplished ecumenist and a Catholic Charismatic (ix).

In part I, essays were largely descriptive of historical and current Pentecostal interpretations on ecumenism. Notable among the essays is one from Pentecostal historian and ecumenist, Cecil M. Robeck, who chronicled early Pentecostal ideation and response to ecumenism. Robeck pointed out that early responses were of trepidation and misconception—the idea of ecumenism being correlated to the coming of the Antichrist (4). It was only in later years after efforts made by Pentecostal ecumenists like David du Plessis that Pentecostals opened to the viability of ecumenism and ecumenical theology (27).

Asian Pentecostal, Simon Chan, adds his position to this discussion by proposing that the Holy Spirit’s coming at Pentecost (with the manifestation of tongues speech) inaugurates the Church as a “unity-in-diversity” (273). As a unity-in-diversity, the Pentecostal church can become an avenue for a confluence of traditions. Pentecostals can do this is by developing a more holistic charismatic worship in confluence with sacramental forms of Christianity (280). This confluence allows for the mutual engagement of both Pentecostal/Charismatic worship with liturgical/sacramental forms of Christianity.

I highly recommend this volume, Pentecostal Theology and Ecumenical Theology. The editors did a great job of collecting essays that not only inform readers of both theologies’ historical and current interpretations but also of the potential richness in their intersections. Each contributing author brings convincing propositions and evokes further reflection. It may also serve as a prolepsis to the future of Pentecostal/Charismatic scholarship.

Reviewed by Lora Angeline E. Timenia

Publisher’s page: https://brill.com/display/title/39536

The struggle with precise definitions of revival comes from the fact that the nouns “revival” or “awakening” as we use it today, are extrabiblical. What we read in the Bible are active verbs like “revive” in Psalm 85:6 “Will you not revive us again, that your people may rejoice in you?” (c.f. Habakkuk 3:2, Psalm 119:25), “filled” in Acts 2:4 “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them,” or “awake/arise” in Ephesians 5:14 “Wake up, sleeper, rise from the dead, and Christ will shine on you.”[1] There are more related words, but most of them are verbs connected to this idea of God revitalizing his people whether in their religious affections, in their vocational call as witnesses, in their spiritual health, and even in their relationship with God and with their neighbors.

Latham’s typology on the six senses of revival can help us understand the different revival encounters the church experiences today:

R1 A spiritual quickening of the individual believer

R2 A deliberate meeting or campaign especially among Pentecostals to deepen the faith of believers and bring non-believers to faith.

R3 An unplanned period of spiritual enlivening in a local church, quickening believers  and bringing unbelievers to faith.

R4 A regional experience of spiritual awakening and widespread conversions (e.g. the Welsh, Hebridean, East African and Indonesia revivals, and possibly Pensacola in    the 1990s).

R5 Societal or cultural “awakenings” (e.g., the transatlantic First and Second Awakenings).

R6 The possible reversal of secularization and “revival” of Christianity as such.[6]

This typology presents a wide semantic range of the term “revival” which is more appropriate for what’s really going on in the global church. This typology tells us that revivals today come in different shapes and forms, and that most often, what we experience in our Pentecostal churches are results of revivalism, or deliberate cultivation of revival experiences. The Asbury Revival, if we look at it from this semantic range, would fall under R3. Although we have heard testimonies that said they were praying for a revival at Asbury beforehand, it was an unplanned event and it did enliven the students, neighboring campuses, and led to the revitalization of student led prayer movements all over the nation.

A first-hand participant of the Asbury revival, Madison Pierce, testified via Facebook on February 15, 2023. Here’s an excerpt of the testimony:

The movements of the spirit in western evangelicalism always exist in the middle of a cultural moment. A generous interpretation of these movements reveals unique traits for each one. For example, fervor for the great commission at the Mt. Hermon Conference, overwhelming joy in Toronto Outpouring, zeal for the lost in Brownsville Revival, acts of healing at the Kansas City awakening, and manifestation of tongues at the Azusa Street revival. In each move of the spirit, God clearly manifests in a specific way for that generation. I find it interesting that God would mark this outpouring with:

A tangible sense of peace for an [sic] generation with unprecedented anxiety.

A restorative sense of belonging for a generation amidst an epidemic of loneliness.

An authentic hope for a generation marked by depression.

A leadership emphasizing protective humility in relationship with power for a generation deeply hurt by the abuse of religious power.

A focus on participatory adoration for an age of digital distraction.

It feels as if God is personally meeting young adults in ways meaningful to them. My generation was formed differently then [sic] previous generations and so the traits of this revival are different then revivals of old.[7]

For Pierce, the revival was timely for his generation. After a pandemic that brought fear of disease, anxiety, isolation, depression and grief, the younger generation has been asking for authentic encounters with God.

Although I evaluate this revival at the R3 level, we still don’t know its long-term effect. Who knows with the reinvigoration of student led prayer movements and the varied campus revivals around the nation, this revival may reach all the way to R6? We look forward to seeing its long-term effect.

In conclusion, revival is the spontaneous act of God in revitalizing his people and recentering us to his will, his love, and his passion. When the human “I” becomes less, and the eternal “I AM” becomes greater, the result is a restoration of wholeness and witness. The 2023 Asbury revival is just a reminder from God that he is still in control, and he is not done yet.

Let me end this essay by sharing Esther Jewel Holmes Shin’s testimony from her experience at Asbury. She posted it on Facebook on February 22, 2023. Here are excerpts of what she posted:

At Asbury people were delivered from demons, physical healings were taking place, repentance was a real thing, people were being saved. But mostly I heard testimonies of people who are experiencing internal healing.

A sense of belonging to those who feel alone. A sense of peace and hope to those struggling with mental health issues. People are being healed from social anxiety, PTSD, depression, trauma, panic attacks, and internal hurt from abuse of all types (religious, sexual, physical and power abuse.) All without hype or pressure. Just the gentle kindness of God’s love healing and restoring all things…

Truthfully, it was hard to leave…But we had responsibilities at home, and we needed to head out. But the beautiful thing with God is that he is not limited by geographic location. He is with us in our home. And I feel his presence more today than I have in a long, long time. I know everybody cannot drive to Asbury. But I promise you, no matter where you are located, if you will humble yourself and pray, God will be there. God is not pushy. He will not fill a space that has not been offered. But if you will make space for him in your heart (with your affection, thoughts, and time) He will gently, kindly, mercifully fill whatever space you have offered him.[10]

We don’t need to go to Asbury because our homes and our churches can be our sacred spaces. What we need is humility, repentance, and a recognition that we will never stop needing God. Let us not want revival for the sake of revival, but let us want God, desire God, and in humility lay flat on our face and pray: “Lord, have mercy on us. Take center stage in our lives and in our churches. Restore us to wholeness and embolden us to be your witnesses, so that the earth be filled with the knowledge of the glory of the Lord, as the water covers the sea (Habakkuk 2:14).”

PR

Notes

[1] Unless otherwise noted, all Scripture is taken from the New International Version (NIV).

[2] Harvey Gallagher Cox, Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (Addison-Wesley Pub., 1995).

[3] Douglas Jacobsen, The World’s Christians: Who They Are, Where They Are, and How They Got There (Chicester, UK: John Wiley & Sons, Incorporated, 2011).

[4] David W. Bebbington, “What Is Revivalism?,” Christianity Today, 1990, https://www.christianitytoday.com/history/issues/issue-25/what-is-revivalism.html.

[5] Mark J. Cartledge, “‘Catch the Fire’: Revivalist Spirituality from Toronto to Beyond,” PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 13, no. 2 (2014): 225.

[6] Cartledge, “Catch the Fire,” 225.

[7] Madison Pierce, “I’m hesitant to post my thoughts on what’s happening in Wilmore. A few of you may have heard about the “Revival” at Asbury University.” Facebook, February 15, 2023, https://www.facebook.com/madison.pierce.353 (Accessed April 11, 2023).

[8] Zach Meerkreebs, “The Chapel Service that Launched the Asbury Revival 2023,” YouTube, https://youtu.be/VGvvGbgUmMU (Accessed April 11, 2023).

[9] Thomas McCall, “Reflections on the Outpouring-Dr. Thomas McCall,” YouTube, March 11, 2023. https://youtu.be/RSRql64CBTc (Accessed April 11, 2023)

[10] Esther Jewel Holmes Shin, “So why was 4 days of driving to and from Asbury worth it? I will do my best in this post to communicate when I saw and heard during my time at Asbury,” Facebook, February 22, 2023. https://www.facebook.com/esther.j.shin.5 (Accessed April 11, 2023).

Hadje Cresencio Sadje, a Filipino scholar doing Ph. D. studies at the University of Vienna, contributes to global contextual methodologies through his monograph, Grassroots Asian Theologies: Doing Pentecostal Theology in the Philippine Context. Sadje attempts to integrate Liberation theology and Pentecostal theology in the Philippine context (10), noting that both recognize grounded realities and contextual experiences as loci for theologizing. He agrees with Asian Pentecostal theologian Simon Chan, whose seminal book, Grassroots Asian Theology, argued for the ecclesial experience in theologizing (12). Whereas Chan offered a Pan-Asian approach, Sadje particularizes his study within the Filipino context. He does this by analyzing Filipino theologies, both Pentecostal and Liberationists, to draw out an alternate theological method for developing a holistic grassroots Filipino theology.

In the book, Sadje constructs his alternate theological method by offering an exposition that spans four chapters. In chapter one, he discusses Chan’s methodological propositions for developing Asian grassroots theology. He notes Chan’s critique of elite theologies vis-à-vis Pentecostal grassroots theologies (11). As Sadje points out, Chan argues for replacing elite theologies (not grounded on the grassroots lived realities) with the ecclesial experience (derived from the lived realities of both theologians and laity).

In chapter three, Sadje reviews Filipino Liberation theology, especially Eleazar Fernandez’s magnum opus Towards a Theology of Struggle, which offers a theological reading of the Philippines considering its colonial past and socio-political challenges (64-65). As in the previous chapter, Sadje compares Chan’s ecclesial experience with Fernandez’s hermeneutic of the underside (67-69). Interestingly, Chan and Fernandez agree that “theologizing is a community affair” (67). Fernandez, however, specifies the interlocuters of theologizing as “the poor, marginalized, and oppressed Filipino people” (69).

Finally, in chapter four, Sadje converges ideas deduced from previous chapters to offer “alternative guidelines for doing grassroots Asian theologies” (75). After explaining the challenges in doing Filipino theology, he then adopts the Critical Asian Principle (CAP) espoused by the Associate for Theological Education in Southeast Asia (ATESEA) (78). Despite criticisms against the CAP, Sadje affirms its continuing relevance in developing holistic grassroots theologies. Moreover, he offers four considerations in developing Filipino grassroots theology: the necessity of contextualization, political and economic engagement, ecological/environmental response, and ecumenical-interreligious engagement (90).

In the final analysis, Sadje points to the overlap between Liberation and Pentecostal theology, commenting that both lean toward grassroots theologizing to develop a living theology. Indeed, local theologies today generally lean towards theologizing with grounded realities in mind. For Sadje, Chan’s ecclesial experience, Ma’s Pentecostal method, Fernandez’ theology of struggle, and ATESEA’s Critical Asian Principle, when cumulatively considered, may lead to deeper theological insights in the Filipino context (90-91).

Sadje’s expositions are insightful. He does a fair job of promoting the move toward contextualization and proposing a framework for constructing theologies in the Filipino context. As a way forward, I encourage sufficient consideration of Pentecostal distinctives in his guidelines. To be considered a successful integration of Liberationist and Pentecostal systems, the inclusion of Pentecostalism’s trialectic (Spirit-Scripture-Community) in biblical interpretation can be added into the loci theologici. Sadje can delve deeper into this oft-discussed framework as he attempts to integrate both systems into a holistic grassroots method.

Despite the above notations, Sadje’s work contributes significantly to developing methodologies for Filipino theologizing. His monograph helps to fill theological lacuna in Asia and urges Filipino Pentecostals to be much more involved in public theology.

Reviewed by Lora Angeline E. Timenia

The Pneuma Review speaks with Lora Timenia, an Asian Pentecostal scholar, about her book, Third Wave of Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines, and what she learned about the Toronto Blessing as a classical Pentecostal.

PneumaReview.com: Please tell our readers a little bit about your spiritual background.

Lora Timenia: I was born into a Roman Catholic family, though our clan was more folk in our religiosity. I converted to Protestant Christianity in 2002, and then joined an Assemblies of God church in my hometown. I submitted to water baptism in 2003 and received Spirit baptism with the manifestation of tongues-speech in 2008. I would describe my spirituality as that of a Filipino Pentecostal. I believe in the continued work of God in the world through Jesus and the Holy Spirit.

PneumaReview.com: How did you become interested in studying Toronto Blessing Theology and Practice?

Lora Timenia: I grew up in a Classical Pentecostal church. At the heart of our spirituality is the continuation of the prophetic ministry of the church. This prophetic spirituality manifested in charismatic worship, tongues-speech, interpretation of tongues, healing miracles, and deliverance ministries. So, my understanding of signs and wonders was within the framework of Spirit empowerment for end-time witness. Since my spiritual worldview was limited to this tradition, I was surprised when a group of Christians espoused what I considered as “unusual” manifestations of signs and wonders. I remembered joining a seminar where the preacher was training the participants to experience group visions and romanticized experiences with Jesus. He taught that signs and wonders included orbs, gold dust, blue fire, red fire, angel feathers and the like. I was confused. My classical Pentecostal tradition never taught me about these “signs.” Moreover, as I comb through the Bible, these “signs” weren’t mentioned. I began a journey of trying to understand where these teachings came from. It was later in my study that I traced the formal origins of the spirituality to the Toronto Blessing revival. Although antecedents of this spirituality came from the global Pentecostal/Charismatic movement, it was the Toronto Blessing of 1994 that brought this particular brand of spirituality together and later spread the “fire” to different parts of the world. Today, the church where the TB phenomena first occurred is called Catch the Fire.

PneumaReview.com: What are some of the different sources you consulted as you gathered information for your research?

Lora Timenia: First off, I had to study the global Pentecostal/Charismatic movement. It’s history, theologies, spirituality and various expressions in the world. I had to particularly understand its history and varied streams in the Philippines. To this end, I am indebted to APTS Press for their publication on Pentecostalism in the Philippines, as well as for their seminal work with Allan Anderson and Edmond Tang, entitled, Asian and Pentecostal. I also consulted Wonsuk Ma’s contribution on the Philippines in the New International Dictionary of Pentecostal/Charismatic Movements. Secondly, I read about the development of what Vinson Synan called the Third Wave Movement. With John Wimber, this group was also known as the Signs and Wonders Movement.  Bill Jackson’s The Quest for the Radical Middle gave me a clear understanding and appreciation of Wimber’s movement. Thirdly, I had to read all the books that discussed the origins, transmutation and global spread of the Toronto Blessing. David Hilborn’s work, “Toronto” in Perspective, was exemplary and particularly helpful. I also read all the works that discussed this phenomenon. I especially appreciated the works of Margaret Poloma, Mark Cartledge, Stephen Hunt, David Pawson, and Gary McGee. Finally, I consulted all the works written by Filipino Third Wavers like Hiram Pangilinan and Apollo “Paul” Yadao. Through their writings, I could understand their theology and spirituality.

PneumaReview.com: Please mention some of the beliefs or practices that the Toronto Blessing Movement shares in common with classical Pentecostalism?

PneumaReview.com: What are some of the things that are different from classical Pentecostalism?

Lora Timenia: Classical Pentecostalism has a distinct theology of Spirit Baptism. We believe that Spirit baptism is distinct from and subsequent to conversion, and that it is an empowerment for eschatological witness. Charismatic manifestations, signs and wonders, and other forms of miraculous intervention are secondary to the proclamation of the Gospel. Basically, our view of the manifestation of signs and wonders is within the framework of evangelism and mission. We preach the gospel believing that signs will follow. In contrast, majority of those in connected to the Toronto Blessing revivalism affirm that supernatural manifestations are epi-phenomena of the kingdom of God and should be expected and sought after in the here and now. This is why it is unsurprising for some of their leaders to encourage their members to purposely seek the manifestation of signs and wonders or to train in signs and wonders ministry. For them, the purpose of supernatural manifestations is for divine reification (manifestation of the divine) and revivalism.

PneumaReview.com: The specific focus of your study concerns the Toronto Blessing Movement in the Philippines. Is there something about Filipino culture that might make this movement particularly attractive to Filipinos?

Lora Timenia: Yes, Filipino religious consciousness has affinity for religions of spirit and power. Our spiritual worldview inherently affirms supernatural manifestation and divine intervention.

PneumaReview.com: Would you say that spiritual manifestations are a significant part of Toronto Blessing Spirituality?

Lora Timenia: Yes, because they have a revivalist spirituality. Their definition of revival is the expansion of God’s kingdom through his “manifest presence.” This “manifest presence” is explained as miracles and supernatural living put on display. Hence, their spirituality leads them to expect spiritual manifestations as reifications of God’s love and power; also, these manifestations mystically connect them to divine reality and provides them with catharsis (e.g. spiritual healing) and a perceived intimate connection with God.

Lora Angeline Embudo Timenia, Third Wave Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines (Baguio City, Philippines: Asia Pacific Theological Seminary Press, 2020), 192 pages, ISBN ‎9789718942918.

PneumaReview.com: In your book, Third Wave Pentecostalism in the Philippines, you present some criteria for evaluating spiritual manifestations. Please tell us briefly what they are.

Lora Timenia: I offered four open-ended questions:

1. Does the manifestation have biblical precedent?
2. Can the manifestation be used to point to the salvific purposes of God?
3. Does the manifestation glorify God, and not humans or other beings?
4. Does the manifestation conform to Scriptural teachings?

These questions stem from the assumption that manifestations of signs and wonders ought to have biblical precedent, be evangelistic (leads people into the faith), God-centered (not anthropocentric) and not in contradiction with essential biblical teachings.

PneumaReview.com: What can church leaders learn from the Third Wave and the Toronto Blessing?

Lora Timenia: The Third Wave movement and its phenomenon, the Toronto Blessing, is a revivification of mystical Christian spirituality. Their stream has somewhat revived mystic encounters with God through Jesus and the Holy Spirit. They also offer us a form of spirituality that provides cathartic experiences. Their emphasis on the manifest presence of God, bring into the fore the immanence of God. At the verification level of our theologizing, these manifest experiences contribute to a sense of illumination of and relational unity with God and other believers. To a certain extent, their spirituality is a good complement to varied Christian traditions worldwide.

PR

Learn more

Read John Lathrop’s review of Lora Timenia, Third Wave Pentecostalism in the Philippines.

Read Mike Dies’ review of John Arnott, “Living in Revival,” Spread the Fire (2001).

Read articles by Heidi Baker and Randy Clark, two scholars and leaders with connections to the early Toronto Blessing movement.

Read Malcolm Brubaker’s review of Bill Jackson, The Quest for the Radical Middle.

Visit APTS Press for a free sample from Third Wave of Pentecostalism in the Philippines and more books by Asian Pentecostal scholars.

APTS Press and Asian Journal of Pentecostal Studies Interview with Lora Timenia about her book (Length: 22:31).

PneumaReview.com author Dave Johnson speaks with Lora Timenia about her book Third Wave of Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines

Why is a firm conviction in the ongoing reality, power, and love of God necessary for biblical Christianity? In this book, J. P. Moreland successfully presents principles, arguments, and evidence to convict readers on the essential role of the supernatural in Christianity and Christian living. Moreland, a philosopher, theologian, and apologist, utilizes the tools of his multi-disciplinary vocation to present not just a compelling treatise but also an instructive guidebook for a fuller Christian life. Essentially, he posits that miracles, defined as God’s divine intervention in human affairs (page 96), are part and parcel of the relational religion God offers to humanity. Christians, he says, are to expect miracles, live a naturally supernatural life, and stand firm in their conviction that God, whose kingdom is inbreaking, continues to demonstrate his reality today.

Moreland progressively unpacks the book’s core idea by first establishing foundational principles and arguments for miracles and the supernatural in the book’s first two chapters. He then builds on the views presented in the first two chapters by extrapolating five types of supernatural experiences within the loci of prayer (chapter 3-4), miraculous healing (chapter 5-6), divine communication (chapter 5), angelic and demonic manifestations (chapter 8) and near-death experiences (chapter 9). He ends the book with practical guidance on the way forward (chapter 10) and a selected annotated bibliography for further reading (pages 249-259). Moreland unpacks progressively and logically, uses philosophical argumentation and theological support, and thoroughly investigates evidence.

He presents his case not in the usual “Christianese,” instead he used a principle that investigators use—the Intelligent Agent Principle (IAP) (pages 31-33). The use of the IAP as a method of evaluating the veracity of miraculous claims is refreshing and efficacious for a wider audience; that is, it not just convinces Christians but can also potentially evangelize and respond to agnostics and atheists. The use of an extrabiblical principle is novel yet relevant in today’s world, where people require rational proofs presented in a common-sense manner.

Moreover, Moreland presents his arguments with investigative clarity. He knows that truth claims should be backed by credibility and evidence, so he exerts effort to present verifiable data and credible eyewitness testimony. There is no doubt that the experiences mentioned are not fabricated and are not the product of a creative imagination. Hence, Moreland can convince readers not just emotionally but also cognitively.

That said, the discussion on angelic and demonic manifestations, as well as near-death experiences (NDEs), probably needed more theological explication. Although discourse on these themes relies heavily on eyewitness testimony and biblical support is limited, a constructive theological presentation might be more helpful in presenting these themes convincingly. Nevertheless, the chapter on NDEs was encouraging. The use of well-documented incidences provides verifiable data on the reality of life after death, which can be used to minister to those with debilitating fears.

Overall, the book partially explained the Christian supernatural worldview and presented compelling arguments for the continuation of miracles and supernatural manifestations. It convinces readers of the necessity of living a naturally supernatural life, provides practical guidelines for a supernatural ministry, and defends Christianity’s authenticity, which relationally connects us to the one true God. The book can convince readers that God is powerfully real, actively present even in mundane affairs, loving in his interaction, and purpose-filled in his interventions. Furthermore, Moreland was able to hold on to the polar tensions of skepticism and sensationalism; he is able to present a balanced view of an “already-not-yet” eschatology without falling into an over-realized supernaturalism. He was academic, apologetic and also pastoral.

I highly recommend this book as a supplementary guide for training Spirit empowered ministers in academic institutions, as well as for Church-based trainings. Although certain traditions may have different theological stances on the themes presented, the book nevertheless presents a well-thought out explanation and defense of the continuation of miracles and the practice of a biblically grounded supernatural ministry.

Reviewed by Lora Angeline E. Timenia

Publisher’s page: https://zondervanacademic.com/products/a-simple-guide-to-experience-miracles