Marian L. Tupy, “Globalization and Poverty’s Unprecedented Decline: The last forty years have seen a massive and historically unprecedented decline in global poverty” HumanProgress.org (November 22, 2016).

Reminder of good news: This article was originally published in 2016, but this under-reported good news is worth repeating. “[T]he economic liberalization and globalization that started in the late 1970s and accelerated in the 1980s, has led to a massive and historically unprecedented decline in global poverty. Contrary to much of the public perception, liberalization and globalization have not led to an increase in U.S. poverty rates, which continue to fluctuate within a comparatively narrow and, by historical standards, low, band. … In 1981, the year Ronald Reagan became America’s 40th President, 44.3 percent of the world lived in extreme poverty (i.e., less than $1.90 per person per day). Last year [2015], it was 9.6 percent. That’s a decline of 78 percent.”

“While overall violence has declined in 2018, conflict is spreading” ACLED (December 21, 2018).

This Press Release from the Armed Conflict Location & Event Data Project has both good and bad news. Thanks to our friends at Brigada for suggesting this article.

Ed Stetzer, “Three Markers for Discipleship” EdStetzer.com (April 23, 2018).

In case you missed it: A practical article on discipleship.

Peter Gräbe, “Do These And You’ll Always be Successful!” PeterGrabe.com (June 30, 2018).

Cletus Hull wrote, “My PhD adviser at Regent University asked me to share something for his blog and I believe it can pertain to healing and the Lord.”

Geir Lie, “The Origin of T.B. Barratt’s Concept of ‘Missionary Tongues” Cyberjournal for Pentecostal-Charismatic Research #26 (November 2018).

Gordon Govier, “Biblical Archaeology’s Top 10 Discoveries of 2018: A glimpse at the important excavation work revealed this year” Christianity Today (December 27, 2018).

2019 Risk Map from ControlRisks.com

What areas of the world are projected to be the most dangerous in 2019?

Caleb Courtney, “Researching Canadian Pentecostalism” CalebSourtney.com (January 30, 2019).

Author of A History of Bethel Pentecostal Church in Sarnia, Ontario writes about the rewarding but often neglected work of recording and sharing history.

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).

Roger E. Olson, “Remembering the Difference between Patriotism and Nationalism” Patheos (July 1, 2018).

Mandy Smith, “When Your Calling Feels Like Death: Doing God’s will, even in ministry, isn’t always fun and flourishing” CT Pastors (June 2018).

Cletus Hull, “My Church is a Mental Hospital” Fuller 11 (2018).

An article from PneumaReview.com author Cletus L. Hull III about chaplaincy and ministering forgiveness and child-like faith to those receiving mental health care.

Brandon J. O’Brien, “Isaac Backus: An 18th-Century Evangelical with 21st-Century Wisdom” Christianity Today (July/August 2018).

Is the byline over-reaching a bit, or is this an American hero of religious freedom that you have never heard of–but should have? “On questions of race, religious liberty, and political power, the Baptist preacher should be our guiding light.”

John Lathrop, “Finish Well Ministry Amidst Challenges: There will always be numerous roadblocks but complete what God has called you to do” Christian Trends (July 28, 2018).

Bob Smietana, “Prosperity Gospel Taught to 4 in 10 Evangelical Churchgoers” Christianity Today (July 31, 2018).

“Survey finds most Protestants believe God wants them to prosper financially. But views diverge on whether they must tithe to receive it.”

“Saudi Arabia may relax its ban on Christian churches: New evidence suggests the Prophet tolerated churches in Arabia” The Economist (August 2, 2018).

Thanks to Brigada for recommending this article.

“Signs and Wonders as Churches Emerge in India” Christian Aid Mission (August 2018).

“‘People didn’t want Christianity there,’ the missionary said. ‘But God told me to build again.’”

Shane Bennett, “New Flavors on Your Local College Campus” Missions Catalyst (September 12, 2018).

Practical ways to reach out to international students that promote authentic and life-changing friendships (and not just the students).

Bobby Ross Jr., “When Clothing and Household Items Are Donated: Churches may want to tell taxpayers that generosity is its own reward” Church Law & Tax (September 4, 2018).

Be aware of how the new US tax law will affect non-cash donations. “Under the new tax law, over 94 percent of taxpayers will not itemize, giving more reason for donors to avoid the compliance issues.”

Roger E. Olson, “A Call for Protestants Everywhere to Take ‘Marriage’ Back from the State” Patheos (September 19, 2018).

Historian of religion, Roger Olson, asks if the general acceptance of divorce and remarriage in our churches, without any qualification, has positioned conservative, non-fundamentalist churches to soon embrace gay marriage and even polygamy.

Jessilyn Justice, “Hillsong Splits From Assemblies of God in Australia to Become Its Own Denomination” CharismaNews.com (September 20, 2018).

Image: Tom Eversley

Alexander Chow, “The Remarkable Story of China’s ‘Bible Women’: The history of Christianity in the world’s largest country can’t be told without acknowledging the female evangelists and pastors who built its church” Christianity Today (March 2018).

Christian History: Roger E. Olson, “An Almost Forgotten 20th Century Christian Theologian: Christoph Blumhardt” Patheos (March 25, 2018).

The full text now available online: Josh McDowell, More Than a Carpenter.

John P. Lathrop, “Prayers For a Christian Worker” Berita Mujizat (April 15, 2018).

Jessilyn Justice, “From Shawn Bolz to Bill Hamon and Beyond, Authors Honor Destiny Image’s Don Nori” CharismaNews (April 17, 2018).

“Destiny Image Publishers Founder Don Nori Sr., 66, died Tuesday [April 17, 2018], saddening many Spirit-filled authors who labored with him in the kingdom.”

Steve Rathje, “Metaphors can change our opinions in ways we don’t even realize” Quartz (March 31, 2018).

“Emerging psychological research tells us that something as simple as a single metaphor can have consequences for how we think. They can also be powerful tools in the hands of those looking to shape our opinions.” Thanks to Brigada for pointing out this article.

Chad Ashby, “God Hates Abuse: There’s more to the scriptural picture behind ‘I hate divorce’” ChristianityToday.com (May 11, 2018).

Thomas Kidd, “Boston’s ‘Quiet Revival’ Since the 1960s” TheGospelCoalition.org (May 22, 2018).

A steady flourishing of immigrant churches has been changing the spiritual landscape in one of America’s most historic cities. Thanks to Pastor John Lathrop for pointing out this article.

Craig S. Keener, “Should prophecies always be positive?—1 Corinthians 14:3,” Part 1 (May 21, 2018); Part 2 (May 28, 2018), CraigKeener.com.

Jonathan Graf, “3 Starting Points to Grow Prayer in Your Church” Church Prayer Leaders Network.

Jon Graf wrote, “The most effective way to get the most people in your church praying is by holding a prayer initiative.” Thanks to our friends at Brigada for suggesting this resource.

Craig S. Keener, “Families Separated at the Border—Genesis 12 and Romans 13” CraigKeener.com (June 19, 2018).

Image: Andrea Tummons

In this March 2016 paper, Kyle Smith notes important issues about how Christians, particularly Pentecostals, are influenced by social media and how churches are using it to increase their reach. Where has the center moved?

The purpose of this paper is to examine the effect of social media on the Pentecostal church. The history and creation of social media will be examined with special attention given to the rapid adoption by both the Pentecostal church and culture at large. Next, the use of social media by several larger Pentecostal institutions will be examined. The use of social media by these institutions will then be compared and contrasted. The paper will conclude by examining the larger effect social media has had on Pentecostal culture.

In 2003, Mike Zuckerberg created a game called FaceMash that would eventually morph into Facebook as we know it today.[1] Unlike Facebook, which has many proponents who argue for its beneficial effect on society, few would argue that FaceMash should be viewed positively. FaceSmash was essentially a simple computer program that would present users with two pictures of fellow Harvard students. The user would then vote as to which student was better looking. Harvard University, the university Zuckerberg attended, reacted quickly by shutting the website down and threatening to expel Zuckerberg.

The second[9] most used social media website is YouTube with over one billion users in 2015.[10] YouTube allows users to both upload and share videos via the internet. The idea was first conceived by three previous employees of PayPal who were unable to find videos of the Super Bowls Janet Jackson[11] scandal, or the 2004 Indian Ocean Tsunami. The three founders gathered around the concept of creating a video sharing platform. YouTube was initially launched at the end of 2005. Roughly ten months later Google purchased YouTube for 1.65[12][13] billion dollars. At the time YouTube accounted for 46%[14] of all video views. However, Google received a significant amount of criticism from the business community[15]^,[16],[17] for purchasing the young company for such a significant amount of money.

Son of God: Their Empire, His Kingdom (20th Century Fox). Actors: Darwin Shaw, Sebastian Knapp, Paul Knops, and Darcie Lincoln. Directors: Christopher Spencer. Music by Hans Zimmer.

From producers, Roma Downy and Mark Burnett comes the movie Son of God. Directed by Christopher Spencer (with additional scenes directed by Tony Mitchell and Crispin Reece), Son of God depicts the life of Jesus based on the Gospel of John. This is made apparent to the watcher as John as an old man narrates the beginning and end of the movie. If you are familiar with the mini-­‐series The Bible by the same producers, then one will realize that there is not much new material in Son of God. It is clear and encouraging, however, that the release and editing of this film was a strategic move to gain national and international cinema exposure to the Gospel story.

The film does well in covering the essential and compelling aspects of the Gospel narratives. Beginning with Jesus’ birth and visitation by the magi, our first image of Jesus the man, is as a solitary figure walking the mountaintops of Judea as he gazes down on the Sea of Galilee. This leads to Jesus’ encounter with Peter as Peter laments the lack of fish he able to catch. Peter’s initial skepticism towards Jesus is placated by Jesus asking, “Just give me an hour and I will give you a whole new life.” Peter’s response is, “Who says I want one?” While this exchange is not found in any of the Gospel narratives it unquestionably addresses a modern day dilemma many of us face. After Peter pulls in a miraculous catch of fish, he becomes aware that there is something different about Jesus, something worth following.

Familiar scenes to many such as Jesus preaching to the crowds, the healing of the paralytic who comes through the roof, the feeding of the five thousand and the resurrection of Lazarus, are skillfully and artistically conveyed. Two scenes in particular though, stand out as especially powerful and moving. These are the calling of Matthew the tax collector as he realizes his sinful nature and sees the hope that following Jesus offers, and Peter walking out on the water to meet Jesus. Both scenes help to depict the power of humility in acknowledging our sinfulness but also our faith in reaching out and walking towards Jesus.

Also well conveyed and communicated is the tension between Roman rule and the Jewish population. Roman brutality is displayed in several scenes and the scheming and politics that was so rife between the Romans and the Sanhedrin in a bid to retain power, underlies much of the film. This is an important subtly that is not to be underestimated throughout the film. While the resurrection of Lazarus, the cleansing of the Temple and Jesus’ reading of Isaiah 61 are portrayed as the acts that seal Jesus’ execution, ultimately it is both Pilate and Caiaphas’ paranoia of losing power, that leads to Jesus’ death.

In American black churches the most important qualification for the pastor is the ability to preach, according to author Cleophus J. LaRue (p. 57). This skill, he says, has remained important to black church attendees since the days of slavery and, therefore, its art and practice have not suffered neglect nor lost appeal over the years.

After several years in the pastorate, the author now teaches homiletics at Princeton Theological Seminary. Twice in the preface, he refers to the chapters of this book as essays, several of which were previously published in other venues. He reports blacks still possess a healthy sense that God is for them and believe black preaching should bolster that opinion. Black preachers, consequently, take God’s Word seriously given that it serves as a primary source of their spirituality.

In contrast to white preaching, LaRue quotes an Indian scholar who contents, “American homileticians (i.e., white) [have] tended to focus too much on the how-tos of preaching and not enough on the whys and wherefores” (p. 37).

The volume begins with a brief history of the author’s childhood in the black church, his call to preach, his choice to leave the pastorate to attend seminary, and his professorship at Princeton. He notes the differences between black and white preaching and the irrelevance of Craddock’s inductive approach for black congregations. LaRue describes for his readers the various levels of expectations black congregations have of the sermon. He maintains blacks learn to preach more from listening to respected black preachers than professors who lecture on the subject. He asserts that black preaching tends to address five domains of experience: personal piety, spiritual disciplines, social injustice, cooperate concerns (for blacks only), and church maintenance (p. 65). Also in the book, he explains his own personal sequence of sermon preparation.

LaRue quotes several prominent black homileticians who list the major characteristics of black preaching as a whole. Interaction frequently occurs with various other authors and includes bibliographical information for those homileticians who would like to consult these resources at their own leisure. After making the observation, “Christianity is turning brown and moving south” (p. 47), he cites a prediction that the majority of Christians in the foreseeable future will be located in southeast Asia, Latin American, and Africa. This forecast serves as the background for his reference to ‘colored’ preaching, in addition to black preaching.

This reviewer has no objections to any of the contents in this volume. The author takes a balanced approach to his subject and is fair in his appraisal of white preaching. He rightfully believes both blacks and whites can learn from each other and helpfully lists seven ways to improve one’s preaching: 1) by listening to good preachers, 2) by studying preaching, 3) by desiring to improve, 4) by absorbing the Scriptures, 5) by focusing on the needs of people, 6) by understanding the different ways people listen, and 7) by improving one’s insight into human nature (pp. 124-33).

Pentecostals will appreciate the black emphasis on the belief in and contact with the spiritual world, including miracles and healings. This book explains why blacks flocked to Baptist and Methodist churches after the Revolutionary War—these churches allowed blacks to participate in them—and how the black church has a huge influence over black culture with its preachers in the lead—it is the one organization blacks fully control. Members of black churches rightfully take the position, “The person who stands to preach is not there because it is his or her turn. Rather, preachers stand to preach because it is their time—a time that has been set and ordered by God” (emphasis his, p. 64).

The first exclusively digital edition of The Pneuma Review, Winter 2014 (17:1).

In this issue:

Are Pentecostals offering Strange Fire? In this issue, Pneuma Review begins its response to John MacArthur’s new book, Strange Fire: The Danger of Offending the Holy Spirit with Counterfeit Worship (Thomas Nelson, 2013).

Find all of these articles individually in an easy-to-read format on the archive page: Winter 2014

Gordon Smith’s book deals with a central piece of Pentecostal life: conversion. Thoughtfully read, it can deepen understanding and expectations of conversion, which in turn have evangelistic and pastoral implications. On the other hand, it will challenge much that is taken as unquestioned fact regarding conversion. Because of this challenge, some may bypass it altogether. But it would be better to read it and take away as much as presently possible.

The occasion of writing is Smith’s observation that nineteenth century revivalism has set our understanding and language of conversion. It is assumed that conversion is entirely a point action, that the focus of conversion is religious activity, and that the goal of conversion is life in heaven. The problem is that Bible teachers have much more to say on the subject. The concept of conversion has a history that is largely ignored, and that other streams of Christianity have been dealing with this subject for a much longer time. Beyond this, evangelicalism as a whole is undergoing changes. No longer can an Anglo-American perspective be considered the norm. Evangelicalism is a world-wide phenomenon with the majority consisting of Pentecostals and the pentecostalized.

Gordon T. Smith is the president of Ambrose University College and Seminary in Calgary, Alberta, Canada.

The language of conversion is important. Many evangelicals feel alienated from their churches when their genuine experience does not match the patterns of conversion either preached or broadly assumed. Additionally, if language about conversion does not reflect how people actually come to Christ, evangelism methods will be skewed. Though nineteenth century revivalism rightly emphasized the necessity, possibility and current invitation of conversion, it never addressed some major difficulties. Conversion and salvation are made out to be synonymous when in fact, they are not. Salvation becomes something that “happened” when a commitment was made. As true as that is, NT language of salvation “happening” and “will happen” must receive equal weight. Salvation is the work of God; conversion is the human response to God’s initiative. Again, conversion is seen as simple and without struggle. Without implying that there is a minimum threshold of difficulty, conversion counts the cost and leads one to become a “disciple,” one that actually is in the game. Revivalist inspired language leaves us with the notion that one gets converted (saved), and then we must make every effort to get him or her “discipled.” We have gone from a necessary noun to a hopeful verb. Furthermore, the place of children of believers is left ambiguous. Do they need conversion? Does a child’s conversion look like that of an adult? If a child is converted at age five, is there any place for further conversion at, say, sixteen after profound personal development? For Pentecostals especially, how is the NT connection between conversion, baptism and the gift of the Spirit fostered?

Prior to revivalism, there was the evangelicalism represented by Jonathan Edwards and John Wesley. Though of differing theological commitments, both shared an engagement with the beginning and progress of the life of God in the soul. They understood the integration of the affections, the intellect and the will in both conversion and salvation. They understood the place of both process and crisis as the grace of God was encountered. Knowing that mere talk of conversion was cheap, they looked for change in a person’s life. It was a different era. Unlike his predecessors, Edwards found a way to bring the gospel invitation into a person’s grasp. And unlike his successors, Wesley was no revivalist in the later sense of the term. This leads to Smith’s reminder, needing broad proclamation, that how conversion is understood has a long history, and that there are others who have experience with conversion, long preceding our own, from which we might learn.

The concept of justification carries eternity on its shoulders as many endeavor to understand, explain and experience the nature of salvation and how we need it. Justification is a term one would assume that scholars and theologians would strive to agree upon for the good of the global community. However, in spite of ecumenical efforts that include The Joint Declaration, the concept of justification remains unsettled in scholarship. In an attempt to examine justification, James K. Beilby and Paul Rhodes Eddy, editors of Justification: Five Views, serve the Christian community by wisely drawing on six scholars to present and analyze the five primary justification views. The list of scholars and views includes Michael F. Bird, the Progressive Reformed View; James D.G. Dunn, the New Perspective View; Michael S. Horton, the Traditional Reformed View; Veli-Matti Kärkkäinen, the Deification View; and Gerald O’Collins and Oliver Rafferty, the Roman Catholic View. Each scholar offers their position on justification and provides summary responses to each of the other views. While ecumenical resolution on justification may not have been the end goal, this book can serve as another conversation piece in the grand ecumenical dialogue. A well-organized text featuring a scholarly and respectful tone, Justification offers thought-provoking debate to an issue that is made possible by the redemptive work of Jesus Christ so that we may discuss the nature and need for salvation.

Setting the context for a debate to understand what is at stake and how this debate came about can either intensify or diminish the reader’s interest in the topic. Thankfully, Beilby and Eddy heighten the reader’s awareness of not only the history and contemporary components of the justification debate but also their significance. The first two chapters set the tone for the weighty conversation that is to come. Some of the topics discussed include justification and imputation, the teaching of final judgment in light of justification, pistis Christou (i.e. faith in Christ vs. faith/faithfulness of Christ), and the forensic nature of justification. For The Pneuma Review reader, it is noteworthy that while the role of the Spirit is initially highlighted by Beilby and Eddy, the significance of the Holy Spirit in the justification conversation warranted more attention.

As I read the text, a few thoughts consistently came to mind that may have enriched Justification. The first thought asks, what do these five views actually agree upon in the grand understanding of justification? A final, concluding chapter that brings the five authors together to produce the three or four tenets and/or terms that each of the five agree upon might have assisted in the ecumenical component for the reader. The extensive debate causes one to wonder whether a resolution is possible, and Horton quotes N.T. Wright stating, “If Christians could only get this [doctrine of justification] right, they would find that not only would they be believing the gospel, they would be practicing it; and this is the best basis for proclaiming it” (p. 106). Being able to read a final chapter that indicates there are some components the five views agree are “right” could have been beneficial. Speaking of N.T. Wright, the second thought involves the ghost-like involvement of this prominent scholar. His presence seems to permeate the text and direct contribution by Wright might have enhanced the conversation. The concluding thought asks whether an agreed upon definition of justification could have occurred. For the pastoral side of me, it is very difficult to walk away from an important text like this without having a definition for justification that all five authors could agree on.