Robert E. Webber, The Divine Embrace: Recovering the Passionate Spiritual Life (Grand Rapids, Mich.: Baker, 2006), 282 pages.

Robert Webber has written an effective teaching manual that has covered the essential factors of spiritual formation. With an eye towards the historical foundation of Christ-centered spirituality, he established the building blocks for the contemporary reader. Webber and his publisher have gratefully retained the pertinent citations and endnotes, which for the reader with little familiarity with the historic names and situations of the characters that he referred to is quite helpful. Webber’s organized style of writing efficiently and end of chapter summaries make the material easy to comprehend and great for group study.

The idea that Christ-centered spirituality is safely rooted in the history of the church is essential to Webber’s content. Step by step, and era by era, he walks the reader through the concepts that demonstrate the spirituality of the church. Spirituality must have an equal voice with the rationality of the church. He candidly expressed his Evangelical Protestant bias (even ignorance) against the Roman Catholic and Eastern Orthodox branches of the Church—and he leads the reader through his journey towards a greater awareness of the treasure that is contained within the history of the whole church. Further, he has made a proficient synthesis of the books from several current and popular authors on the subject of Christian spirituality.

Robert E. Webber (1933-2007).

Is it just one more book on spirituality? Yes and no. Yes, Webber championed the call for the church to embrace her historical spirituality. And no—he has advanced foundational spiritual disciplines toward a fresh perspective to challenge our American or Western perspective of spirituality. What would the Church look like if we all carried the Rule of St. Benedict in our pocket everyday? How might ecumenism be approached if we put genuine spirituality ahead of our preference of tradition and dogma? Webber’s synthesis of ancient (our common heritage) and contemporary (our various traditions) Christian resources are condensed here for the novice or mature seeker of genuine spirituality.

Reviewed by John R. Miller

Editor’s note: Robert E. Webber passed away on April 27, 2007. http://www.christianitytoday.com/ct/2007/aprilweb-only/118-12.0.html

Publisher’s page: http://bakerpublishinggroup.com/books/the-divine-embrace/230122

Preview The Divine Embrace: http://books.google.com/books/about/The_Divine_Embrace.html?id=GqH8_2gmmycC

Glenn S. Sunshine, The Reformation for Armchair Theologians (Louisville: Westminster/John Knox Press, 2005), 264 pages.

This book is one of a series of books for the “armchair theologian,” which includes volumes on Augustine, Aquinas, Carl Barth, John Calvin, Martin Luther, and John Wesley. The Armchair Theologian series is designed to present the theologians, or in this case, the events of the Reformation, in a straightforward easy to understand fashion.

In chapter one, “On the Eve of the Reformation,” Sunshine examines the social and historical climate of the time and lays the groundwork for why the Reformation occurred at that time in that place. Unlike other books on the subject, Sunshine does not drop Luther and his ideas full grown from the sky. Instead, after setting the historical and political scene for his reader, Sunshine gives an overview of Luther’s career. Fair treatment is given to Luther, noting both his strengths and weaknesses. Sunshine also points out that Luther did not intend his 95 theses to be anything more than a call for a debate.

Sunshine then covers the career of Ulrich Zwingli, perhaps the least well known of the reformers and the only one to die in battle. Chapter 5 is devoted to the spread of Zwinglianism and the controversy over sacraments.

Lastly, Sunshine looks at the career of John Calvin. Calvin is often portrayed as a dictatorial tyrant who set up a theocracy to rule Geneva, however, Sunshine paints a more balanced view of Calvin and the situation in Geneva, but clearly shows Calvin’s policy of making no compromise in church matters.

Sunshine does not end with these reformers but continues to examine the Counter Reformation, Spain and the Dutch Revolt, Henry VIII, Elizabeth I, the Reformation in Great Britain, John Knox, Phillip II, Reformation in France, the Thirty years war, and the Peace of Westphalia.

Each chapter ends with discussion questions designed to make the reader think, thereby making this series an excellent resource for small groups, both high school and adult. The author of this volume does an excellent job of presenting this era of church history. Even the cartoons and puns help lighten this serious subject. As a historian, I enjoyed Sunshine’s approach in this book. However, even as a book for “armchair” theologians, he at times seemed rather light on the theology of the reformers. The Reformation is a complicated event, yet Sunshine manages to present it in an enjoyable manner and with a good amount of humor.

Reviewed by Patricia Riley

Preview: http://books.google.com/books/about/The_Reformation_for_Armchair_Theologians.html?id=2LLkEVPiykkC

Christianity Today July 2007

Isaac Phiri and Joe Maxwell, “Gospel Riches: Africa’s rapid embrace of prosperity Pentecostalism provokes concern—and hope” Christianity Today (July 2007), pages 22-29.

Does faith bring wealth? The 2006 Pew Forum on Religion and Public Life study asked if God would “grant material prosperity to all believers who have enough faith” (24). Nearly nine out of every ten Pentecostals in Kenya, Nigeria, and South Africa said yes.¹ This cover story in Christianity Today investigates the growing dominance of prosperity teaching as being shared throughout sub-Saharan Africa.

While some African prosperity teachers are given brief quotations, the majority of the article presents a highly critical perspective. Some Pentecostal/charismatic scholars are quoted to offer an overview of the parallel growth of Pentecostalism and prosperity teaching in Africa. However, some of these scholars may take exception to the summary of Word of Faith doctrine and health-and-wealth made in this article.

A direct connection is made from E. W. Kenyon to both the heretical New Thought movement and the Christian Science cult. “By the turn of the 20th century, Essek William Kenyon, a pastor and founder of Bethel Bible Institute, had incorporated similar ideas into his preaching on the finished work of Christ” (25). This ignores scholarship² that argues Kenyon taught what some believe to be biblical principles that were influenced by the positivism of New Thought but in distinct contradiction to it. A further connection is made between the late Kenneth E. Hagin and Kenyon. The article claims, “Hagin taught Christians they could get rich by mustering enough faith” (25-26), ignoring any Word of Faith teaching that God’s prosperity is grace to be received in every part of life. Although it may be a case of too little too late, Hagin wrote Midas Touch: A Balanced Approach to Biblical Prosperity (Kenneth Hagin Ministries, 2002) before he died to address this kind of abuse. Marginalization and misrepresentation of Word of Faith beliefs does nothing to bring its adherents to conversation regarding what is sound biblical teaching.

J. Lee Grady, editor of Charisma magazine, is quoted as urging discernment when investigating the “strains” of prosperity teaching being preached. “Many of the renewalist leaders in Nigeria preach prosperity as a biblical concept based on the promises of Deuteronomy … proclaiming that when people serve Jesus Christ and renounce other gods, God blesses their nation and economy” (page 24). God is moving, Grady says, despite the greed of some.

The second half of the article considers critics of prosperity teaching from within Africa, and presents a balanced critique of a movement that this article depicts as being out-of-control.

Running along with this article is “First Church of Prosperidad: Arlene Sanchez Walsh on the African-style prosperity gospel right in our backyards—in immigrant Latino churches” (pages 26-27).

Coincidentally, The Christian Century featured a cover story on the same subject. Paul Gifford, an expert in African Christianity, says that growing Pentecostal churches in Africa focus on achieving success. He addresses the tensions that arise when poverty and setbacks to “success” are the daily reality. “Expecting miracles: The prosperity gospel in Africa” The Christian Century (July 10, 2007).

Reading these articles, especially Gifford’s, will broaden and deepen your understanding of Christianity in Africa and how the doctrine of prosperity has been imported there from America.

Reviewed by Raul Mock

Notes

At the time of printing, this article was found online at:

http://www.christianitytoday.com/ct/2007/july/12.22.html

“First Church of Prosperidad” may be found here: http://www.christianitytoday.com/ct/2007/july/13.26.html

“Expecting Miracles” by Paul Gifford may be found at this location: www.christiancentury.org/article/2007-07/expecting-miracles-0

¹ Time magazine’s 2006 poll of American Christians had 61% believing that God wants people to be prosperous, and 31% agreed that if you give your money to God that God will bless you with more money. “Does God Want You To Be Rich?” Time (September 10, 2006). http://www.time.com/time/magazine/article/0,9171,1533448-2,00.html

²Two such studies may be found in Geir Lie, E.W. Kenyon Cult Founder or Evangelical Minister? (Refleks Publishing, 2003) and Joe McIntyre, E.W. Kenyon: The True Story (Charisma House, 1997).

James Beilby and Paul R. Eddy, eds. The Nature of the Atonement: Four Views (Downers Grove: IVP Academic, 2006), 208 pages.

The appropriately titled The Nature of the Atonement attempts to shed light on the complicated character of this biblical principle by presenting and critiquing four dominant theological constructions that have attempted to encapsulate the particularities of the atonement. The book successfully explicates the complexities of atonement theory by exploring a number of different views and intentionally clarifying that the Church has not recognized any atonement model as the official or dominant perspective. This unsettled doctrine has consistently generated clashes of disagreements among theologians, perhaps more than any other theological proposition, and this book adequately expresses this dilemma. Without glossing over the messiness of atonement theory, Beilby and Eddy invite the reader to become spectators and perhaps participants to this dialogue, if one is daring enough to engage the issues.

James Beilby

In the introduction the editors set the stage for the reader and the scheme for the rest of the book by giving a general overview of the historical development of the atonement. Scanning from the early church into the contemporary scene, a number of atonement theories are given attention in this section with a brief summary, thus calling to attention the theological implications of each perspective. Unfortunately not every strand of thought can be given adequate consideration in this work, but it does offer individuals a starting point for a more substantive survey, if one desires to do so.

The next four chapters of the book provide the reader with an in depth summary of four popular views on the atonement: Christus Victor, Penal Substitution, Healing view, and Kaleidoscope view. One of the strengths of this book is that each chapter is written by an individual who personally holds to that theory, whereby the reader gleans the benefits of having an insider perspective, as each author’s theological investment shines through. Some may criticize the demeanor of some contributors as being arrogant, especially those who maintain that their view is the dominant model, but modest approaches would defeat the purpose of the book in bringing out the specific issues at stake and their implications for theological reflection. The writers uphold a level of persuasive writing that reveals the historical and contemporary nature of atonement thought as multifaceted and spirited. Additionally, each contributor is given an opportunity to respond to the other perspectives, and they do so in a critical, yet respectful manner. The various responses at the end of each chapter further elucidates this theological jockeying, and is also valuable in pointing out the weaknesses of each position that only a dissenting voice can adequately address. The inclusion of the Kaleidoscope view is questionable in that it can essentially make a single unique claim–it gives equal validation to all the other views. Consequently, the only legitimate criticism it can offer is to the arrogance of other views who parade as the dominant theory. In its place this book would have benefited greatly from including a subjective view of the atonement, such as the moral influence theory. In leaving this out, the volume lacks one of the most dominant perspectives that has continuously arisen within the Church. With this exception, Beilby and Eddy’s book successfully navigates the multivalent field of atonement theory.

Walter R. Bodine, “Power Ministry In The Epistles: A Reply to the Evangelical Cessationist Position.”*

The Power of the Cross: The Biblical Place of Healing and Gift-Based Ministry in Proclaiming the Gospel

In his review of four books favorable to the so-called “signs and wonders” movement Tim Stafford voices an objection that is frequently raised. It is the assertion that “… the New Testament epistles show such slight interest in miracles … .”¹ The implication often drawn, though not explicitly by Stafford, is that this indicates the temporary nature of the “sign gifts” (i.e., healing, miracles, prophecy, tongues, interpretation of tongues), a view usually known as the “cessationist position.”² Otherwise, as this line of reasoning goes, we would expect more attention to them in the epistles.

I wish to argue here that this is not the case at all. First of all, I doubt that it is fair to speak of a “slight interest” in miracles in the epistles. At least five epistles devote explicit attention to the gifts of the Spirit (Romans 12:3-8; 1 Corinthians 12-14; Ephesians 4:1-16; 1 Thessalonians 5:19-22; 1 Peter 4:10-11). Wherever the gifts are detailed, those that are regarded from the cessationist viewpoint as temporary are intertwined with those that are regarded as permanent. No distinction is drawn or implied in the New Testament,³ and the space devoted to the subject is hardly insignificant.

I recognize that the emphasis of the epistles is elsewhere. Their primary concern is with building faith and character. They were written to believers by people who had ministered to them and who deeply cared to see them spiritually established so as to be able to live productively within the Christian community and in society. In other words, the epistles had a primary focus; and it was other than that of supernatural gifting. It was on character development and godly living. This does not call into question the continuance of any of the gifts any more than it questions the ongoing reality of other functions of believers which are likewise not emphasized in the epistles. Such would include, for example, evangelism, relief to the poor, social action against oppression, etc.

Suggestions for Further Reading

Postmodernism, The Church, and The Future
A Pneuma Review discussion about how the church should respond to postmodernism

♦ Rick Wade, “Confident Belief: What Does it Mean to Know Truth?” PneumaReview.com/confident-belief-what-does-it-mean-to-know-truth/

Please add your comments, questions, and suggestions below.

Do you think that the Christian church as a whole is becoming more receptive to prophetic ministry?

Yes, I do believe that is happening. I say that for several reasons, four of which I’d like to address here. The first is obvious to me personally—I am speaking in many more denominational settings. Ten years ago, theological boundaries would have precluded most from speaking on the topic of prophetic ministry, but this year alone, I will be speaking in Baptist, Nazarene, Lutheran, Methodist, Anglican, Episcopal and Church of Christ churches or conferences, in addition to Pentecostal and Charismatic churches.

Second, the interest level on this topic is no longer superficial. Pastors are admitting that they themselves have had a variety of supernatural spiritual experiences. As a consequence, they are asking some tough and probing theological questions. With these questions comes a heightening demand for intellectual integrity and consistency between recognizing that the Holy Spirit’s gifts are available today and applying that belief to current church life. In other words, if it is for today, how is it meant to function in order to aid the church?

Finally, there is the newfound recognition that three separate issues have to be addressed in any gift, especially the prophetic gift. I call these the Three Pillars of Prophetic Ministry: the prophet and the man, the prophet and the gift and the prophet and the church.

The prophet and the gift espouses that gifting is not instantaneous. People do not stand before world leaders the day after their gifts are bestowed. Moses waited 40 years; Samuel waited 25 years; and even Jeremiah, who the Lord said was not too young, waited 17 years before his first prophetic utterance. During the interval between the gifting and the releasing, the gift must be studied. Biblical, spiritual knowledge must be gained to help lay the foundation for any future task the Lord might give. The novice must learn the difference between the gift of prophecy and the gift of being a prophet, as well as the differences between a trance and a visitation, a dream and a vision, a translation and a transportation. All these things are described in Scripture and happened in Scripture—what if they happened again?

Nicholas Thomas Wright, Judas and the Gospel of Jesus: Have We Missed the Truth About Christianity? (Baker, 2006), 156 pages.

Wright is a lucid writer, with the gift of being able to express himself at both a popular and academic level. This book adopts the popular genre. Wright does not dismiss the Gospel of Judas. He is happy to acknowledge the manuscript, the discovery of which was celebrated in the media last year, as an authentic 2^nd century writing. What is interesting is how he addresses the contemporary fascination with this and other, ancient Gnostic writings.

The Gospel of Judas presents Judas as the good guy and the disciples, who want Jesus to avoid death, as the bad guys. Jesus needs to escape the carnal prison of his body. Judas helps him, by arranging the “betrayal,” which is no betrayal at all. Judas is really Jesus’ savior, helping him to leave an imperfect world shaped by an imperfect creator, to be united in spirit with the true, superior God.

Wright’s thesis is that the problem does not lie with such ancient sources. Their discovery provides no threat to mainstream Christianity. The Gospel of Judas illustrates a popular notion current in the early centuries, a reaction to incarnational Christianity that was at one with philosophies that viewed escape from this world as the ultimate objective in human life. Indeed, he celebrates the publication of what he views as a valuable example of such Gnostic worldviews.

Wright sees the real challenge to mainstream Christianity to lie with the current fascination with “other worldly” religiosity, which seeks to look longingly towards life in the heavens, whilst denying the call to engagement with injustice and unrighteousness in this present world. He sees disengagement with truly Biblical faith in Christ that brought persecution and even martyrdom to the early church as the reason for the contemporary fascination and popularity of more “spiritual” messages.

This is an easy and good read. And it is a challenge to those who know the power of the Holy Spirit, but find difficulty in associating that with a faith that leads us to engagement with political and social injustices around us. Maybe some of us are closer to the teachings of the “Gospel of Judas” than we would care to imagine.

Reviewed by Jim Purves

Alister E. McGrath, Christian Theology: An Introduction,third edition (Oxford, UK: Blackwell Publishing, 2001), 616 pages.

Alister E. McGrath, The Christian Theology Reader,second edition (Oxford, UK: Blackwell Publishing, 2001), 707 pages.

Alister McGrath, the Anglican Evangelical scholar who is based in Oxford University, is a prodigious author with an encyclopedic mind. He is well placed, therefore, to produce these volumes which provide an overview of Christian theology, through the history of Christianity.

The presentation of the volume on Christian Theology is particularly interesting. Rather than approach the task by presenting a matrix of compartments, as is often the case with volumes on Systematic Theology, McGrath divides the work into three sections. In Part 1, he looks at ‘Landmarks: Periods, Themes and Personalities of Christian Theology’, offering the student an overview which invites an intellectual and cultural contextualization of doctrinal developments. In Part 2, he addresses the epistemological question, exploring the relationship of revelation and philosophy. In Part 3, he then goes on to examine the classical doctrines of Christian Theology.

I found this book over ambitious and idiosyncratic. It reads like a course book for Anglican students written by an evangelical: which it probably was designed to be. In its favor is its author’s significant intellect and command of theology. Again, the bibliography is extensive, and the web-references as well as the questions for discussion bring it well up to date. But I wonder at the relevance for scholars or students outside an Anglican, western context this book. The insights and perspectives are interesting, but there is too much ground covered to convey any sense of real depth. Good and trustworthy for a general, introductory course? Yes, if you are prepared to take on the Anglican perspective

Alister E. McGrath

The same applies to the Christian Theology Reader. Again, the range of McGrath’s academic competencies is demonstrated as he bounds through an extensive selection of authors and texts. But the present reviewer is suspicious of pericopes or paragraphs which are meant to introduce us to an author’s thinking. The quotations serve as illustrations for McGrath’s comments, but are too short to give the student any in-depth feel for the authors referred to.

Alister McGrath is one of the world’s leading Christian scholars. If that is good enough for you, and you have never looked at Christian faith from a perspective other than your own, non-Anglican tradition, this will serve as an excellent source book for seeing the evangelical tradition through different eyes. But if you are not an Anglican, and are thinking of these works as potential textbooks for students, then beware!

Cover from the 2010 Fifth Edition

Reviewed by Jim Purves

USA Publisher’s page for Christian Theology: An Introduction: http://www.wiley.com/WileyCDA/WileyTitle/productCd-1444335146.html

Preview Christian Theology: An Introduction: http://books.google.com/books/about/Christian_Theology.html?id=bus5TyjTfxYC

USA Publisher’s page for The Christian Theology Reader: http://www.wiley.com/WileyCDA/WileyTitle/productCd-0470654848.html

Cover from the 2011 Fourth Edition

Executive Editor, Raul Mock, asked some questions of a recent subscriber.

What you have been studying lately?

Lately, I have been studying church planting and church growth strategies.  I’ve been studying Pentecostal & Charismatic history in the last two-thousand years, Revivals through history especially modern ones (Shearer Schoolhouse, Welsh, Topeka, Azusa Street, etc.).  Also, I am doing an expository study of the Sermon on Mount.

What topics or conversations have inspired you or irked you recently?

I have been inspired recently of sudden re-interest in the Azusa Street Revival. I have been interested in Azusa for years and it’s nice to see it getting so much attention lately. I have been irked by conversations about Pentecostals & Charismatics are becoming institutionalized. I have been irked by secular news stories about Pentecostals & Charismatics and about some of our fallen leaders.

If you could sit down with a group of theologians and Bible teachers, what questions would you want to ask?

Where are we going as a movement? If we are going in a wrong direction, how do we get back on the right path. If we are going in the right direction, how do we maintain? I know the obvious answer is to trust and obey the Lord through the power of the Holy Ghost, and live a Spirit-filled life, keeping that in perspective what can we do as individuals, as churches, and as denominations.

Thanks for you time.

God bless you in Jesus’ name,

Pastor Ben