This article, “American Exorcism,” by Mike Mariani, which appears in the recent issue of The Atlantic is an important resource for those in the deliverance/exorcism ministry. The Atlantic has had a reputation of being a liberal news outlet, and this may make it suspicious to some. However, their coverage of religious issues is generally professional and fair. The Atlantic’s coverage of exorcism has been courageous and flies in the face of the Liberal persuasion that the supernatural does not exist and exorcisms are a meaningless intrusion into psychiatric matters.[1]

Mike Mariani is a well-respected researcher who has written on a large variety of topics. In “American Exorcism,” he takes his journalistic skills to the present day exorcism ministry of the Catholic Church in America. This article follows a woman called Louisa from her apparent psychiatric problems that could not be helped by secular professionals to her exorcism by a Catholic priest. The article then goes on to address the general status of the exorcism within the Catholic Church. In short, it is a robust and growing ministry.

Some evangelicals and Pentecostals who grew up believing that Catholics are not really Christian may find this difficult to accept. But that is a parochial viewpoint that contradicts Paul’s generous definition of a Christian in Romans 10:9, and the response of many Catholics to the Charismatic Renewal.

In any case, Catholic priests have a long history of dealing with the demonic in exorcism ministry. Mariani gives no statics on the number of Catholic exorcisms currently performed, as the Catholic hierarchy tries to keep a subdued stand on the issue and the numbers are confidential. But Mr. Mariani reveals that now every Catholic diocese in the United States has an assigned exorcist, and that the number of exorcisms have been increasing in the last decade.

As important as this article is, I do have some reservations. It does a good job showing Catholic exorcism of a possessed person, that is, a person so overcome by demons that that they will often control their bodies or voice. Louisa was such a person. This is the extreme form of demonization, as in the Gerasene demoniac (Mark 5:3-5). However, the Catholic tradition of exorcism does poorly in lesser states of demonic oppression or intrusion, believing that frequent confession and Holy Communion as the proper pastoral response to lesser forms of infestation. Here Pentecostal and Charismatic ministers do much better. Thus the article may appear to be unbalanced to some.

Reviewed by William De Arteaga

Notes

[1] See for example: Benson Daitz, “A Modern Exorcism: As a young doctor, I helped perform a Santeria ritual for a patient in jail, rather than sending him to psychiatrists. I think I did the right thing” The Atlantic (Sept 25, 2013). https://www.theatlantic.com/health/archive/2013/09/a-modern-exorcism/279958/

Image: Pratik Patel

Shameful Bodies is written as an exploration of the embedded assumptions that cause us to judge individuals whose bodies do not fit the cultural norms of society. Lelwica examines the influence of religion and dominant culture on our views of what’s healthy and beautiful and the consequences of our efforts to change the way we look and feel. Lelwica’s objective is to encourage us to live at peace with ourselves and others, and she shows us how religion can help us re-evaluate our bodies in ways that reflect grace rather than judgement.

The book is divided into two parts. In part one, Lelwica analyses the way society, namely marketing departments and the entrepreneurial health industry, promote the ‘better body’ ideal and instil fear and loathing toward less than ideal bodies. Lelwica also explores how Christianity has been used to promote the better body, and by implication, promotes shame in individuals who do not or cannot measure up to this unrealistic standard. In response, Lelwica offers alternative ways to view the human body, relying both on Scripture and Buddhist thought. On the one hand, there is the “religion-as-controlling” paradigm that instils aversion to non-ideal bodies; on the other hand, there is the “religion-as-transformative” paradigm that encourages us to think and feel differently about ourselves and others, by living in and learning from our bodies.

Part Two examines the issues of disability, weight, chronic pain and illness, and aging and how individuals carry shame and shame others who live in these states of being. Lelwica shows how religion can be used to promote peace with our bodies. Her framework for re-thinking how we view “non-standard” bodies is based on principles of biodiversity, vulnerability, impermanence, and interdependence, all of which, Lelwica claims “the better body story supresses or denies” (p. 47). These principles develop out of feminist studies and Buddhist teaching. Buddhism’s emphasis on interconnectedness and mindfulness can help us transform our thinking from non-critical ego-centric assumptions to fair-minded, rational thought on the value of who we are as we are. Lelwica also touches on biblical concepts, such as imago dei, the incarnation, and prophetic critique as a way forward for understanding how we can be who we are without succumbing to powerful social structures.

This isn’t a self-help book; it’s an academic critique of a social and cultural phenomenon. If readers are looking for how-to steps to transform their thinking, they may come away disappointed. Rather, what this book does is open readers’ minds to the way things are and how they could be. It’s up to readers to challenge themselves to think and judge differently going forward. Now that the wool has been pulled off our eyes, will we see ourselves and others with more grace, compassion, and acceptance, and distance ourselves from the structures that imprison us with cruel judgement of less able, overweight, diseased, and aging bodies?

Reviewed by Michelle Vondey

Publisher’s page: https://www.bloomsbury.com/uk/shameful-bodies-9781472594945/

Preview: https://books.google.com/books?id=0hVpDQAAQBAJ

A heartwarming account by Jim Linzey about a Christmas Truce in 1944 when a German woman refused to turn away any who came to her in need.

One of the most inspiring stories of peace through Christ among ardent enemies unfolded in a potentially volatile setting. Here is the World War II story of a German mother, her 12 year old son, three American soldiers, and four German soldiers—each of the three parties previously unknown to one another, and how they came together to celebrate Christmas in 1944 in the height of the Battle of the Bulge. This battle was the turning point of World War II on the Western Front.

American soldiers in the Ardennes Forest during the Battle of the Bulge.

On December 16, 1944, the Germans initiated a massive campaign against the Allies in the Ardennes Forest, a mountainous region extending throughout Belgium, France, and Luxembourg on the Western Front. Over 250,000 German troops mounted a blitzkrieg, attempting to divide the Allies in a major offensive from the Ardennes to Antwerp. This set the stage for the Battle of the Bulge. Heavy snowstorms erupted unexpectedly, forever changing the course of this infamous battle and possibly World War II, along with the individual lives of millions of people, and particularly nine individuals one Christmas Eve.

The soldiers were fighting in trenches, on the plains, and on the mountain sides. Supplies came to a devastating halt. In thousands of cases, no ammunition, no food, no medical help, no shelter from the elements, no field jackets, no gloves, wet socks and wet worn out boots, no heat, and separation from their platoons! Soldiers were using newspapers and curtains from the wreckage of houses and cabins that were bombed to wrap their feet in. Additionally, there was a lack of communication, broken morale, and a broken chain of command.

Disorientation prevailed. But eventually, the weather improved, and the Army Air Forces dropped supplies. The battle lasted until January 25, 1945. The Allies declared victory. But with more than 100,000 casualties on the American side alone by freezing to death or by shooting, and the 106th Division nearly destroyed, is this what victory looks like?. It seemed like the battle simply came to an end because the Germans ran low on fuel, ammunition, and manpower. The Battle of the Bulge has been called the most devastating battle of World War II. In contrast, out of it came forth an example of what peace through Christ looks like.

“After holding a woodland position all night near Wiltz, Luxembourg, against German counter attack, three men of B Company, 101st_Engineers, emerge for a rest.”

In the Ardennes Forest an American soldier was shot in the upper leg and was bleeding to death. Two fellow American soldiers tried to help him get behind the American line several miles away. Additionally, they were starving and freezing. There was deep snow on the ground, and a heavy snow storm erupted. However, the cold weather prevented infection from setting in the wounded soldier. But Disorientation set in. They wandered aimlessly in the Ardennes Forest for three days.

In the distance they saw a cabin and approached it. When they approached the cabin, the two lay their wounded soldier on the snow. They kept their speaking to a minimum and in a low tone of voice to try not to be overheard, but failed.

One of the soldiers knocked on the cabin door. Inside was a German mother named Elisabeth Vincken and her 12 year old son named Fritz Vincken. Their home was in Aachen, Germany. It had been partially destroyed when Americans bombed the area and hit their home and the family business which was a bakery. The Vincken’s were not injured when their house and bakery were badly damaged. Mr. Vincken sent his wife, Elisabeth, and their son, Fritz, to their cabin where they stayed when Mr. Vincken went hunting.

Richard R. Hammar, “Creating Sexual Harassment Policies for Church Workplaces: The growing numbers of allegations highlight the need for appropriate responses” Church Law & Tax Report (March/April 2018).

Jim Linzey, “5 Valuable Leadership Principles from Psalm 37” Ministry Today (May 30, 2018).

Brian Neil Peterson, “Does Genesis 2 Support Same-Sex Marriage? An Evangelical Response” JETS 60:4 (December 2017).

Abstract: “The rapid moral and cultural changes in Western society have not left the evangelical church unscathed. Instead, an increasing number of scholars, self-professed evangelicals included, are lining up to offer their affirming interpretations of the key biblical texts related to the same-sex discussion. One area in particular that has seen a seismic shift within evangelical circles in the push for the acceptance of ‘Christian’ same-sex marriage. The purpose of marriage to combat loneliness as found in Genesis 2 vis-à-vis the mandate of procreation in Gen 1:26-28 represents the heart of the debate. Does Genesis 2 support same-sex marriage on the basis of kinship ties as opposed to procreation as taught in Gen 1:26-28? This paper argues that affirming scholars have misinterpreted Gen 2:18-25 as promoting only kinship ties and not procreation as well. Moreover, Gen 2:18-25 must be read in light on Gen 1:26-28. Indeed, Gen 2:18, 20, and 24 serve as the basis for promoting procreation and physical fittedness within marriage. This paper will also show how a number of ancillary arguments used as biblical ‘support’ for same-sex marriage are either false dichotomies or are simply wrong when placed against the rubric of Scripture. Only one paradigm for marriage appears within the Bible, namely, heterosexual marriage established by God himself in Gen 2:24 and reaffirmed by Jesus in Matthew 19 and Mark 10.”

Beth Coetzee, “Tzaneen: One woman and her thirty year mission” Letaba Herald (September 29, 2018).

John Lathrop writes: “Here is an article from an African newspaper about Nancy Hudson, who is a missionary in my denomination, and CASA Ministries” (Christian Assemblies of South Africa).

Kate Shellnutt, “Nobel Peace Prize Goes to Christian Doctor Who Heals Rape Victims: Congolese gynecologist Denis Mukwege is on a crusade for women’s dignity” Christianity Today (October 2018).

Revisiting a classic: Richard M. Riss, “Singing in the Spirit in the Holiness, Pentecostal, Latter Rain, and Charismatic Movements” Pentecostal-Charismatic Theological Inquiry International (July 28, 1995)

Jonathan Merritt, “It’s Getting Harder to Talk About God: The decline in our spiritual vocabulary has many real-world consequences” New York Times (October 13, 2018).

Thanks to PneumaReview.com author William De Arteaga for pointing out this article.

“Franklin Hall Collection Deposited at Flower Pentecostal Heritage Center” iFPHC.org (October 18, 2018).

Interview with Roger Olson about 14th Edition of The Handbook of Denominations in the United States Bible Gateway (October 30, 2018).

This book lives up to its claim to study global Pentecostalism, not because it covers it country by country, but because it is grounded in the places in the world where Pentecostalism has had a major impact on society. These places are Brazil, sub-Saharan Africa, China, Russia and the Ukraine, India and the Philippines. However, the case of the Philippines, the reflections relate mainly to the Catholic Charismatic Movement, the largest Pentecostal/charismatic group in the country.

The book is written from a sociological point of view and the focus is detailing Pentecostalism’s impact on things like economics, community life, and politics. Other issues, such as one’s relationship with God and dealing with the ever-present spirit world in the Majority World, are noted (p. 116) but not considered in depth.

The layout of the book is straightforward and not divided into sections. Following Hefner’s introductory chapter, “The Unexpected Modern—Gender, Piety and Politics in the Global Pentecostal Surge,” there are a total of eight lengthy chapters. (1) “Pentecostalism: An Alternative Form of Modernity and Modernization,” by David Martin. (2) “The Future of Pentecostalism in Brazil: The Limits to Growth,” by Paul Freston. (3) “Social Mobility and Politics in African Pentecostal Modernity,” by David Maxwell. (4) “Tensions and Trends in Pentecostal Gender and Family Relations,” by Bernice Martin. (5) “Gender, Modernity, and Pentecostal Christianity in China,” by Nanlai Cao. (6) “The Routinization of Soviet Pentecostalism and the Liberation of Charisma in Russia and Ukraine,” by Christopher Marsh and Artyom Tonoyan. (7) “Pentecost amid Pujas: Charismatic Christianity and Dalit Women in Twenty-First Century India,” by Rebecca Samuel Shah and Timothy Samuel Shah. (8) “Politics, Education and Civic Participation: Catholic Charismatic Modernities in the Philippines,” by Katharine L. Wiegele. Peter Berger’s afterward then sums up the book excellently by tying the articles together.

As Hefner and others note (p. 9) Pentecostalism focuses much more on personal rebirth or transformation than social structural change. All authors report, however, that the personal transformation also brings positive to change to families and communities. Men no longer visit the bars and brothels and pour their resources into their families instead, providing social lift. Women, who are often oppressed in male dominated societies, find their voices in the Pentecostal Movement. Martin, for example, mentions that women are often used in prophecy (p. 38). Transformed individuals then, do positively impact broader society.

A lot of attention is given throughout the book to the impact of the prosperity gospel in the Majority World. Much of the impact has been positive, although the prosperity gospel in these regions is much less focused on money than its American counterpart and appears to be more along the line of Yonggi Cho’s three-fold blessing prosperity gospel based on 3 John 2.

Back in May 2018, Paul Strand, senior Washington D.C. correspondent for CBN and 700 Club, interviewed historian and PneumaReview.com author Eddie Hyatt about what the “Separation of Church and State” is truly about.

That interview will air on the 700 Club on December 14, 2018. Check your local listings for air times or visit CBNNews.

George Müller (1805-1898), at the age of thirty entered the Martin Luther University of Halle-Wittenberg in his native Germany, having decided to pursue theology, against his father’s wishes. During that same year of 1825, meeting with a small group of believers at a house-church gathering, he experienced his own personal conversion of faith. That experience changed his life and set him on a course away from habitual sin to a calling as a missionary. After receiving his diploma from Halle, Müller was invited to join the ministry work of the London Society for Promoting Christianity among the Jews (LSPCJ, later the Church Mission to the Jews). Once relocated in England, Müller began his pioneering career in what would become known as para-church ministry.

Characteristically, Müller worked hard at LSPCJ, nearly to exhaustion. After a serious illness and much reflection, he took a sabbatical rest in the sea-side area of Plymouth and Devon, England. There he met Scotsman Henry Craik who had also been converted while at university, and he a met Anthony Norris Groves (see the article, “The ‘simple standard of God’s Word’”). Groves had convinced Craik that Christ was speaking literally when he said, “Sell your possessions and give to the poor” (Matt. 19:21). These two men along with other ‘faith in mission’ leaders, strongly influenced Müller, leading him further to a personal relationship with his Savior, Jesus Christ and his calling to minister to the poor (see the article, “Delighted in God”).

George Müller, preacher, author, and orphan home founder/director, undertook a unique approach to missionary work, refusing to accept a pre-arranged salary and funding raised by denomination boards. He did not plan budgets; speak to people about how much money he needed or send out letters begging others to supply his needs. Instead, he knelt with his wife and a few close friends and prayed. Those prayers were answered by people who brought money, food, clothes, furniture, and just about everything needed by his orphanage. Müller’s approach to rely exclusively upon prayer for resources and funding became legendary.

The Brethren influence was long-lasting, reaching out to touch such familiar figures as Amy Carmichael (see the article, “For the love of God’s Word”) and Hudson Taylor (see the article, “Thus far the Lord has helped us”) in the nineteenth century as well as F. F. Bruce and Jim Elliot in the twentieth. The Brethren taught the importance of Bible study and following God’s will, the raising of funds by way of prayer and the signs of Jesus’s Second Coming. The Brethren movement reached the world with Bible instruction and missionary work that has reverberated through evangelicalism for almost 200 years.

CH issue #128, contains 10 feature articles and 4 shorter side-bar articles; a chronology time-line; an archive of rare art-work & photos; a ‘letter to the editor’ section and an extensive reading list compiled by the CHM editorial staff. The magazine is available on-line and can be conveniently read on screen at: https://christianhistoryinstitute.org.

Christian History Institute
www.ChristianHistoryInstitute.org
Worcester, PA, December 06, 2018

Mel Robeck has shared with Pneuma Review the press release from the International Dialogue between the World Communion of Reformed Churches and Classical Pentecostals, which concluded on December 4, 2018.

Representatives of various classical Pentecostal churches and a delegation from the World Communion of Reformed Churches met in Legon, Accra, Ghana, November 29 – December 4, 2018. This meeting was the fifth session of the third round, which is focused on “Ministering to the Needs of the World.”

The participants were photographed on the campus of Trinity Theological Seminary, where the Methodist scholar on Pentecostal and Charismatics, Dr. Kwabena has recently become President. Pictured left to right, row one: Bas Plaisiar, Teresa (Tess) Chai, Jacqui Grey, and Van Johnson. Row two: Karla Koll, Jean-Daniel Plüess, Gabrielle Rácsok, and Setri Nyomi. Row three: David Daniels, Mel Robeck, Hanns Lessing.

At the beginning and end of each day, participants gather to pray, sing, read and reflect upon the Bible together. This time of sharing in spirituality and worship helps to contextualize the discussions that take place, and builds greater community between participants.

This year, the dialogue focused on the significance of eschatology (those things having to do with the end of time and the return of Jesus, which is our blessed hope) to Mission. To open the discussion, the Rev. Dr. Karla Ann Koll (Reformed) and Rev. Dr. Van Johnson (Pentecostal) prepared and presented papers reflective of the teachings of their faith communities on this topic. Participants then raised questions and responded in a free-ranging discussion intended to tease out common interests and common concerns, while noting differences in understanding.

In her presentation, Dr. Koll demonstrated that Reformed Christians, like Pentecostals, anticipate the return of Jesus Christ to bring the Reign of God in its fullness. Their primary focus has been on sharing the Gospel and caring for the lives and well-being of others in ways they believe are in keeping with that Reign. Following the teachings of John Calvin regarding the sovereignty of God, and their belief that God’s redemptive intention encompasses all of creation, they have been less focused upon events surrounding the Second Coming, and more on the call for the Church to minister until Christ’s return. They maintain that the Holy Spirit empowers them both to promote the Gospel, and work to transform culture and society in keeping with Christ’s will.

Dr. Johnson made the case that both time and space have challenged the way Pentecostals think about and act upon their understanding of eschatology. Pentecostals believe that God has been restoring the purity, passion, and power of the church through the Holy Spirit, in anticipation of the imminent return of Christ and the inauguration of His kingdom. Like the early church, their expectation that time was short before Christ’s return, has motivated much of their mission activity, in which they have emphasized the proclamation of the Gospel to the “lost.” Yet, after a century of existence, Pentecostal views of time are changing, leading to shifts in how they view mission. If they have more time to live and act, their view of the world around them, their space, must be taken more seriously than in the past. While continuing to affirm the soon return of the Lord, their notion of mission has broadened beyond proclamation or evangelization alone, to include other missional activities. Now, mission includes a range of activities extending from evangelism to creation care as signs of the future kingdom.

Rescuing Our Pentecostal Heritage

Randy Clark, Stories of Divine Healing: Supernatural Testimonies that Ignite Faith for Your Healing (NMG/Destiny Image, 2018), 288 pages.

While attending the Society For Pentecostal Studies meeting in Cleveland, Tennessee in early 2018, I had a troubling conversation about the viability of divine healing. A young academic told me he accepted the possibility of marvelous works but insisted that the occurrences were rare. He reiterated, “I have never witnessed a miraculous work nor am I acquainted with anyone who has.” He suggested that recent healing claims were mostly outlandish.

His statements dumbfounded me. This man carried Pentecostal credentials but sounded like a skeptic from a European university. Though rooted in the Spirit-filled tradition, he was suspicious of any display of the supernatural.

As incredulity flowed from his mouth, it reminded me of the assertions of David Hume. Centuries ago, this philosopher argued that miracles are chiefly observed among the pagans. “If a civilized people has ever given admission to any of them that people will be found to have received them from ignorant and barbarous ancestors.”[1]

Many are questioning what used to be widely accepted. Whether Spirit-filled or not,[4] miracles have “aroused unease of intellectual conflict for Christians formed by the enlightenment of the West.”[5]

Credible Accounts

Fortunately, publications are being released that document healing and miraculous encounters. Most of these works were not written with the scholarly community in mind, but they offer a credible analysis of the extraordinary works of God.

Unapologetically Pentecostal, Atkinson, an ordained minister, presents Jesus through the eyes of a Pentecostal believer as well as through the eyes of a scholar (Edinburgh)—that is, as a theological historian he views Jesus in the “then and there,” while as a Pentecostal, he views Jesus in the “here and now” (1).

I have watched over a seven-year span (four books) as Atkinson has fine-tuned his writing skills. As I read Jesus Before Pentecost, though certainly scholarly, at times it was as if I was reading a devotional (as space permits, I will include such passages).

This latest book looks at the well-known Pentecostal pillars of Jesus as savior, healer, baptizer in the Spirit, and soon-coming King. He acknowledges the five-fold pattern which includes Jesus as sanctifier, but chooses to examine the four-square “rubric,” as that is the pattern of his own tradition (UK-based Elim Pentecostal Church). He accurately notes that this four-square gospel foundation of Pentecostalism exposes the “inaccurate criticism” that Pentecostals are Spirit-centered and give short shrift to Jesus.

It is Atkinson’s contention that “someone who looks at Jesus through Pentecostal eyes thereby gains helpful insight by means of that perspective” (7). If, as he believes, “what you see depends on where you are looking from” (40), this brings certain things to the foreground, such as the miraculous healing ministry of Jesus and his anointing of God’s Spirit.

Before delving into the attributes of Jesus under the four-square pattern, Atkinson defends the use of the Gospel of John as the primary source of truth about the historical Jesus. Atkinson wishes to draw his picture of Jesus from ancient eyes, so eyewitness testimony is paramount, especially what the witnesses say that Jesus said about himself.

William P. Atkinson

Atkinson carefully builds a case that supports the use of John. Given the evidence from John (19:25–26; 20:2–5), he concludes “It is a deep irony … that the fourth gospel appears as little more than a footnote in major studies of Jesus’ history” (16). In addition to the gospels and Paul, Atkinson also considers non-biblical sources such as Josephus, Quadratus, the Gospel of Thomas, and Q (as a body of oral tradition) (12ff., 34).

Savior. According to Atkinson, Pentecostalism directly assaults “pie in the sky” (my words) theology. “Salvation will not be presented in Pentecostal communities as only a hope for the life to come.” He follows with a discussion of enjoying “the benefits of God’s kingdom in their present lives” (47). Jesus is savior in many ways, for example, he saved people from the immediate threat of being drowned, he saved people from social estrangement, he saved people from physical hunger, and he saved people from God’s silence and from God’s absence (48–50). On a lighter note, “Jesus’ teaching effectively ‘saved’ listeners from the frustrations of listening to other teachers whose input seems to have smacked of hypercritical superficiality (Mark 1:22)” (50). More important, Jesus saved from Satanic bondage and divine judgment.