The Pneuma Review » Robert Huckleberry

Kenneth Berding: What Are Spiritual Gifts?

Robert Huckleberry — Sun, 20 Feb 2011 11:15:58 +0000

Kenneth Berding, What Are Spiritual Gifts? Rethinking The Conventional View (Grand Rapids: Kregel, 2006), 368 pages, ISBN 9780825421242.

After reading and re-reading this book (4 times now), I would like to thank Dr. Berding for putting together this in-depth single volume reference of the traditional spiritual gifts. There are 129 pages of appendices and notes with a detailed 24 page subject and scripture index. This extra effort makes it easy for any person to look up a particular item of interest. His verse by verse translation comparison (with Greek text) is beyond helpful. Most importantly, his message is clear: Christians waste too much time trying to discover their “spiritual gift” is instead of serving in the ministry God has for them. For Berding, “spiritual gifts” are the ministries themselves and not an enabler for ministry. We Pentecostal/charismatics will obviously object to his conclusion, but his one point is well worth considering. Do not ask, “God, how can I discover the special abilities that you have given me?” Instead ask, “God, where do you want me to serve?” (35).

Kenneth Berding is Professor of Biblical Theological Studies at Biola University.

A healthy tension does exist between viewing gifts as an empowerment or the ministry opportunity/office to serve. The whole point of Spirit empowerment is for witnessing, edification, encouragement, exhortation, and service. Thankfully, Berding gives a small concession by allowing 1 Cor.12:8-10 as a special ability, but this allowance is overwhelmed by the repetitive drum beating of ministry versus special abilities. Honestly, the purpose the Grace Gifts we receive is for ministry, so putting the purpose statement as the first priority should not alarm us. However useful this book is for the study of the traditional gifts, a vacuum remains in providing a clear picture of the ministry and work of the Holy Spirit through His involvement (gifting) in our lives. Let us look at the Berding’s agenda and bias.

A healthy tension should exist between viewing gifts as an empowerment and as a ministry office.

Perusing the note pages reveals much. His data comes from ten years of teaching a reformed theological approach to the Pauline Epistles dealing with apologetics and polemics of reformed doctrine. He basically ignores Moses’ spiritual episode in Numbers 11, or Exodus 31:3; 35:31 or the spirit activity in Ezekiel, Joel and Micah. Luke’s record of Elizabeth, Zechariah, and John the Baptist in the womb is not mentioned. The Spirit fillings of the upper room, Peter, Paul, the disciples who were filled, and all who should be filled according to Eph 5:18 are skipped. The Gospel of John has much to say about the Spirit’s activity, as does Revelation—but little of this is mentioned. Additionally, many of his references are from the 1970s, and he heavily relies on Dr. Gordon Fee with his expertise of Pauline theology instead of balancing Biblical support with the other inspired writers besides Paul. He, like many non-charismatics, bases his pneumatology on a corrective rebuke from the Pauline Epistles instead looking at a complete Biblical perspective. There are also excellent resources available from other Pentecostal theologians like Horton, Menzies, Strongstad, and Lim which he does not source (except briefly in a note for David Lim). He wrongly identifies George Barna as a theologian instead of a researcher. Lastly, it is troubling to see paraphrased versions of the Scriptures, like the Living Bible, being used alongside of actual translations to prove his point.

Is postmodernism the antithesis of modernism?

Robert Huckleberry — Sun, 15 Feb 2009 21:29:58 +0000

In the Fall 2008 issue, a reader wrote to Robert Huckleberry about his review of Rob Bell, Velvet Elvis that appeared in the Summer 2008 issue:

I don’t think you have defined postmodernism or modernism well. You say that “postmodernism counters modernism as its antithesis.” Knowing that you did not have space for an exhaustive definition, in your summary of postmodernism and modernism you indulge in an oversimplification that distorts rather than illuminates. Postmodernism is not a monolithic belief that merely stands as some opposite to modernism. I appreciated your review, but would have liked to see better clarity in your terms.

— EE

Response from Robert Huckleberry:

Dear EE, I can’t agree with you more and do appreciate your response. My use of the word ‘antithesis’ is purely academic and not meant to be taken that postmodernism’s position is opposite on all points to modernism. When one introduces a thesis (as in modernism’s stance that science can answer humankind’s ills), someone else counters with an antithesis to point out exceptions and other thoughts for consideration. Ideally, a thesis and an antithesis create a dialogue in order to form a better conclusion through synthesis. Consequently, thesis + antithesis = synthesis. My attempt to introduce Rob Bell’s book as a point to consider (antithesis) in Church’s transformational methodology to preach the Good News in a postmodern context was apparently missed due to my curt statement. Again, thank you for presenting an antithesis of your own to my thesis so we can produce a clearer synthesis!

Blessings!

Rob Bell: Velvet Elvis

Robert Huckleberry — Thu, 24 Jul 2008 20:42:49 +0000

Cover image from the 2012 HarperOne reprint.

Rob Bell, Velvet Elvis: Repainting the Christian Faith (Grand Rapids: Zondervan, 2005), 194 pages, ISBN 9780310263456.

Rob Bell’s book welcomes us to listen in to a dialogue describing what Christianity should look like in a postmodern context. Before addressing Rob Bell’s book specifically, it will be helpful to keep both postmodernism and modernism in perspective. While many may know aspects of postmodernism, it helps to remember postmodernism counters modernism as its antithesis. Today’s scientific community has yet to answer great evils of the world: starvation, poverty, AIDS, pollution, ruthless dictatorships, etc. Christianity is not exempt from this scrutiny. “If God is good, why does he allow evil and suffering?” is there response. Our theological answers fall short to quench their thirst. Postmodernism rejects proven foundations over experiential exuberance. Their methodology, therefore, plainly manifests itself through the arts, philosophy, metaphoric interpretation, and religion (Nietzsche being a postmodern theologian).¹ While this may sound horrific to some Evangelical Christians, the Pentecostal/charismatic movement has a distinctive advantage in reaching people in the postmodern context. Thankfully, Velvet Elvis allows us to learn more about church in a postmodern context.

Rob Bell invites people to join a movement journeying to discover what it means to be Christian in a postmodern world. Page 176-177 (paperback) recounts an emotional event in Bell’s life that apparently sparked this new journey. During an alter call in a small church, the pastor asked, with heads down and eyes closed, for a show of hands of who said the sinner’s prayer. As the pastor proceeded to acknowledge the responses, Bell’s eyes looked on—no hands were raised. This open hypocrisy showed the method for sharing salvation became the end in itself and not the person of salvation. Instead of bailing out on God, Bell chose to find out what it looked like to have an authentic and fresh love affair with Jesus—in his generational context. Bell believes, true enough, that what worked for previous generations make no sense in today’s world. According to Bell, the methodology of experiencing God is no longer built on fragile brick walls of inflexible doctrine (pg 26), but on flexible springs in which questioning God becomes the central Christian experience (31). For Pentecostal/charismatics, the door is wide open to enjoy authentic God experiences through Spirit Baptism accompanied by signs and wonders as we interact and dialogue with those whom God seeks after. This power experience in witnessing gives the church a distinct advantage in sharing the gospel. Pentecostal/charismatics can wholeheartedly agree that God’s interactive presence should be lived out in Christians and not just rationally experienced. God wants to be active among His people and not a mere cognitive exercise of philosophical deism (149).

Differences quickly surface for fundamentalists as Velvet Elvis dives into Rob Bell’s Jewish hermeneutical approaches to “hidden meanings.” His homiletic style invites more questions by hanging itself on mystery which may leave modern theologians uneasy (156,158). He draws up questionable appeals on what doctrinal statements make or break one’s faith. Is it the virgin birth? Page 26 should bother most Christians, yet, one trusts he uses this hyperbole for effect only.

Bell presents many healthy rebukes concerning church growth strategy in today’s churches. Pastors and boards are more agenda driven and do not have a selfless expression of real love to the community (167). Additionally, many Pentecostal/charismatics fall short in the theology of suffering. Suffering, according to Bell, is part of God’s plan. It exists. We must embrace it and those in pain and not “check out of this broken, fractured world” (169). There are many other rebukes worth the price of this book.