James W. Goll and Julia Loren, Shifting Shadows of Supernatural Experiences: A Manual for Experiencing God (Shippensburg: Destiny Image, 2007), 244 pages, ISBN 9780768424973.

James W. Goll and Julia Loren did not simply write another book on supernatural experiences. Emerging out of their own lives and academic study, this book has been written for those who want to know more about the different kinds of supernatural experiences they can encounter. James and Julia believe that anyone who seeks God can meet him in powerful and tangible ways.

It is essential to read any book which deals with supernatural phenomena with appropriate skepticism and discernment. At the same time, we need to remain humble and open minded to see how we can experience God’s gifts and presence in our lives. This book implies that every believer can have supernatural experiences like visions, trances, even out-of-body experiences. But is this true? Or are these experiences only for certain believers?

The authors seek to answer many questions about spiritual experiences. What are the types of spiritual experiences that are common to humankind? How can you tell if an experience comes from the Holy Spirit or from somewhere else? What is a figment of our imagination? What arises from our minds and psychological or emotional states? Or what, perhaps, may originated in the demonic realm? What do you do with those experiences? (15). For the most part, the writers have answered these questions. However, discussing the interaction of the demonic within the realm of supernatural experiences—it is mentioned only a few times throughout the book—seems incomplete.

This book can serve as a starting point to develop an experiential theology. From this book one can learn how to articulate personal supernatural experiences and compare them with biblical examples. This book clearly deals with pneumatological (study of the Holy Spirit), and ecclesiastical (church) issues. One example is the recognition that the church is a pneumatic community, and that we should test supernatural experiences in a communal setting. As Jim Goll states, “In a world of imperfect people, God-given revelation can be mixed with competing information from sources that are not from God. People functioning as prophetic mouthpieces or visionaries are imperfect instruments, though vital to the Church today” (218). This underscores the need to develop a process of communal discernment that allows the Spirit of God to validate or disregard supernatural encounters.

This fascinating book will inspire, confirm and uplift those who are interested in learning about supernatural experiences given by the Holy Spirit. Some readers may find accounts similar to their own experiences, and others may be introduced to personal encounters with the Holy Spirit unlike anything they have known before. Although one has to be careful not to generalize supernatural experiences, this book can serve as a tool to develop a theology of supernatural experiences. It was thought provoking yet spiritual, indicating that God has much in store for us.

Reviewed by Rony Reyes

A Review of Amos Yong’s The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology by Pastor Rony Reyes.

Amos Yong, The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology (Baker Academic, 2005).

Amos Yong is an adroit theologian and a role model for young Pentecostal theologians in the twenty-first century. As Pentecostals seek to define their identity, Yong describes a Pentecostal theology from a pneumatalogical perspective. The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology¹  seeks to develop a Pentecostal theology by revisiting traditional views on Soteriology, Ecclesiology, Ecumenism, World Theology, Discernment, and Theology of Creation from a fresh perspective of the person and work of the Spirit. This book surveys how the Spirit works in different Pentecostal context around our globe. The title of his book emphasizes the new inclusiveness that is in distinctive Pentecostal Theological traditions. Throughout the book, I found Yong asking the overarching question, what does salvation mean to Pentecostals (in Latin America, Asia, Africa, the Caribbean, and the African Diaspora), and how has this been manifested and experienced.

Yong survey of Pentecostalism across the globe, it was interesting to discover how Latin American Pentecostalism engages social issues. Yong praises the efforts of two former Guatemalan Pentecostal/Evangelical presidents, Efrain Rios Montt, and Jorge Serrano (pp. 35-36). Although, I agree with Yong that Pentecostals need to be involved in politics, the question still remains how involved should the Pentecostal believer be in his/her motivation to social justice. In addition, how sensitive should they be toward others who have a different political and religious view?

In the case of Rios Montt, his political and religious views caused a great deal of disunity and conflict against Catholic believers. His views were so divisive that the Guatemalan army ended his presidency. Montt’s political motivations did not respect fellow human beings. Should not Pentecostal political involvement be an act of love that respects other human beings?

President Jorge Serrano was also disrespectful to his fellow citizen. He was not religiously sensitive to the natives of Guatemala. Serrano came into his presidency with his Pentecostal/Evangelical views declaring “Christ Jesus Lord of Guatemala.” In his political campaign he sought “to free the country from a curse relating to pre-Christian religion,” [Mayan Religion] (pp. 36). Based upon these examples, how can we balance Pentecostal political involvement and Pneumatological theology of religions in order to avoid demonizing other religions for political reasons?

Amos Yong

In chapter 2, Yong further develops his Pneumatological soteriology discussing the saving work of the Spirit in transforming human lives, and “restoring humans to a relationship with God, to each other, and to their habitats” (pp. 117). The second explanation of his Pneumatological soteriology is that salvation is “a holistic and dynamic process: I was saved (justification), I am being saved (sanctification), and I will be saved (glorification)” (pp. 118). The third explanation is “the ongoing debate about whether the baptism in the Holy Spirit is understood as a conversion-initiation experience or a second (sanctifying) or even third (empowering) work of grace” (pp. 118). These three main explanations of his Pneumatological soteriology, can be summarized, “Salvation is a holistic transforming work of the Spirit on the human being that brings healthy relationships together by God’s Spirit.” Is this explanation of salvation sufficient and the only one within the Pentecostal experience? Could there be another manifestation of the Spirit by which salvation can be known?