The Sea of Galilee, Summer 2011
Image: Wikimedia Commons

Peter had approached Jesus many times in the past but never in the capacity for which he now had opportunity. The privilege was not merely to walk on the water; instead, it was the opportunity to step out of the natural, physical realm where he had always been and step into the immaterial, incorporeal realm of the Spirit. Nor could Peter go on his own volition; instead, he said to Jesus, “Lord, command me to come to you on the water,” that is, “urge me to come—help me to get through my unbelief to where you are.” Peter was aware that much, much more would be happening than his merely leaving the boat. In that moment, he would be stepping into a sphere where sense and reasoning, gravity and natural forces of the earth, would no longer be in control. Such a step from one dimension to another—from earth’s materialism into the non-physical Kingdom of God—could not be initiated from himself. Apart from Jesus’ specific “urging him on,” he did not possess the ability to approach or enter that realm.

In the old sphere of sense and sight, waves and water, it was impossible to walk on the sea; in Jesus’ ethereal realm where earth’s influence of gravitational pull and nature’s energy were restrained, it was not impossible. Jesus said, “Come!” Peter obeyed and for a very brief moment—for the first time ever—approached Jesus as weightlessly as would a vapor. Gravity no longer touched him, the powers of nature were held back, and Peter, fully conscious and alive, was transported into the dimension of the Spirit. Though visible in the body he was none-the-less out of the body. The instant his feet touched the water Peter stood as securely on the sea as he had ever stood upon a rock. That was the most awesome step conceivable—but he did it. Wonderfully, he had opportunity to remain in that state, walking on water, provided he did not allow the realm of nature to re-possess him. Unfortunately, in a flash, both realms came visibly together, Peter was snatched back into the physical domain and immediately sank.

Scotland is a primary example. Churches in Scotland were once jammed with worshipers seeking God. Sermons were powerful and dominated national thought. Buildings were huge, elegant, and crowded. Not so today. Less than 4 percent of the Scottish population attends church. Many church buildings have been converted into taverns, night clubs, pubs, and one empty Cathedral is used for “rock climbing.” Worst of all, some church buildings have become Mosques. How did it happen? The “Cloud” moved and the Church of Scotland refused to follow. The holy fire with which John Knox ignited the nation and terrified his opponents is today a bed of ashes. And Scottish Presbyterianism is not alone. Numerous other denominations are going the same tragic route as Scotland. The Church of England has closed more than 600 houses of worship while Islam has opened nearly 1,000 new mosques inside Great Britain. Centuries ago, one of the hymn writers saw this decline approaching and prophetically wrote:

Surely once thy garden flourished,
Every part looked gay and green,
Then thy Word our spirit’s nourished,
Happy season we have seen.
But a drought has since succeeded,
And a sad decline we see,
Lord thy help is greatly needed,
Help can only come from Thee!
Lord revive us! O, revive us,
All our help must come from Thee!

Two conditions are expressed in the hymn: The Church’s spiritual drought and the cry, “Lord, revive us!” Thankfully, the prayer for revival is being answered. More than 500,000,000 Christians worldwide now believe in and are experiencing miraculous gifts of the Spirit. That is one-fourth of the world’s total Christian population. Even so, most of the traditional Church, as in the case of Scotland, refuses to accept miraculous manifestations and continues its death-march. The other part of the Church is returning to the spiritual climate of the first century and the “restoration of all things.” Acts 3:21. But much more than a restoration to spiritual gifts is taking place. The present call of the Holy Spirit is for Christians to go far beyond “gifts” and to enter into miraculous living. Believers in the early centuries not only exercised powerful works of the Spirit but experienced visitations of angels, were “caught up into the heavenlies,” were miraculously transported from place to place, and received the Spirit’s fullest manifestations. These same manifestations occurred in Indonesia during the ministry of Mel Tori some 40 years ago and are now appearing on the Church’s horizon. Let me illustrate from Scripture believers whose life-in-the-Spirit went beyond gifts:

1. Angelic appearances: John 1:49-51. Nathanael answered and said to Jesus, “Rabbi, You are the Son of God! You are the King of Israel!” Jesus answered and said to him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And He said to him, “Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”

2. Daylight visions: Acts 10:1-4. There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord?”

The type of angelic-encounter Jesus promised Nathanael and the incredible motivation which accompanies it, is fast-coming to believers in our day. Almost weekly I meet sensible, reliable Christians who have encountered angels. Cornelius’ experience may well be repeated before our eyes. Over 50 years ago I had a night-time visitation of angels in which my room was suddenly filled with an angelic host. When it first happened I was terrified and would have run from the room had they not spoken and put my mind at rest. At the time, I saw nothing but knew I was momentarily lifted into outer space and completely surrounded with them. The next day I shared the experience and then lapsed into years of silence for fear no one would believe me. That has changed. I am now committed to preaching about such encounters. Moslems in all parts of the world are having visions of Jesus and being saved because of it. Some of the most dynamic, out-spoken Christians I know are former Moslems to whom Jesus has sovereignly appeared. R.T. Kendall pressed this fact upon Yasser Arafat in their five private meetings as he attempted to bring the terrorist to Christ.

3. Out-of-body experiences: 2 Corinthians 12:1-5. I will come to visions and revelations of the Lord: “I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven. And I know such a man—whether in the body or out of the body I do not know, God knows—how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter. Of such a one I will boast; yet of myself I will not boast, except in my infirmities.”

My ministry began in 1948 with a daytime vision in which I saw myself preaching. Until that moment I had not the slightest hint that a pastoral life lay before me. That was not my choice. But the vision was so powerful, so totally overwhelming, that at the end of weeks of fighting it, I finally surrendered to the will of God. The vision was followed by another, again in the daytime, in which God assured me He had answers for all my fearful questions. Now, more than seven decades later, those two visions remain the greatest, most unchallengeable motivation in my commitment to Him. This year I will be 94 years old and say without hesitation I expect to receive more anointing and greater revelation through meetings with the Lord that are “out of my boat and into His realm.” I want that! With God’s grace permitting, I will! Come go with me!

PR

Adapted from Charles Carrin Ministries monthly newsletter, Gentle Conquest (January 2020).  www.CharlesCarrin.com Used with permission.

Danielle Treweek, “Will ‘Complementarianism’ Survive?: I want to continue to call myself a complementarian. But we need to reclaim the term” Christianity Today (March 18, 2024).

As appearing in the April 2024 issue of Christianity Today.

Gaby Viesca, “Egalitarianism Is More Than a PR Statement: Are churches moving to an egalitarian model truly embracing female leadership?” Christianity Today (March 18, 2024).

As appearing in the April 2024 issue of Christianity Today.

Gordon P. Hugenberger, “Complementarian at Home, Egalitarian at Church? Paul Would Approve: The biggest New Testament passages on gender roles may have more to do with marriage than ministry” Christianity Today (March 18, 2024).

As appearing in the April 2024 issue of Christianity Today.

John Stonestreet and Shane Morris, “Richard Dawkins, a ‘Cultural Christian’: You can’t have Christianity’s fruit without its root” Breakpoint (April 9, 2024).

Mark R. Fairchild and Jordan K. Monson, “Was Paul a Slave?: The surprising argument that Saul of Tarsus was born into bondage” Christianity Today (May/June 2024).

This cover story from Christianity Today offers historical and biblical evidence that has been convincing to non-English theologians and Bible scholars for over a hundred years. Will we read Paul differently if this is true, and if so, how?<< [seek cover image]

“Preaching and Pentecostalism panel discussion” CraigKeener.com (June 26, 2024).

This was a Panel discussion at the Assemblies of God Theological Seminary posted to CraigKeener.com on June 26, 2024.

Rasool Berry, “For Christians, Juneteenth Is a Time of Jubilee: Observing Juneteenth as a national holiday affirms what we believe about our faith and our freedoms” Christianity Today (June 16, 2022).

PneumaReview.com Editor Raul Mock writes: “I would like to introduce you to my friend, Rasool Berry, and this terrific introduction to Juneteenth. Although this article was published in 2022, it should be evergreen until every follower of Jesus in the USA appreciates this holiday. Rasool was the host and narrator for the excellent, award-winning documentary, ‘Juneteenth: Faith & Freedom’ produced by Our Daily Bread Ministries and shown throughout the country on PBS.”

Here is another article on Juneteenth: John Mark Richardson, Sr., “Juneteenth: Through the Eyes of an African American Wesleyan Holiness Leader” Firebrand (June 18, 2024)

Image: Andrea Tummons

PR

Amos Yong and Dale Coulter bring to bear a fruitful and constructive offering in The Holy Spirit and Higher Education whose primary audience are those engaged in work and service at institutions found within the Council for Christian Colleges & Universities. Not that this is their exclusive audience, but it is a helpful focal point for the intended audience. The volume is divided into two sections between the two contributors respectively where each voice may be heard (for those who recognize the writing styles) with three chapters each: historical (Coulter in chapters 2-4) and theological (Yong in chapters 5-7). Both sections offer some of the most constructive and fresh hearings in their respective areas of focus that this reviewer has engaged across the literature in both the history and theology of (Christian) higher education. The volume has helpful introductory and concluding chapters that summarize the project on both ends. Further, each chapter entails a succinct summation of the primary contributions of that chapter to the conversation.

A welcome construct utilized were terms/ideas to lead the imagination of each of the six core chapters of the volume. In the historical section by Coulter, he makes use of habitus, Bildung, and the Romanticist intuitive populism via the “triad of intuitionism, immanence, and progressivism” (in contrast to the “high culture” of liberalism and the worldview notions of Reformed approaches). In the theological section by Yong, he makes use of head, heart, hands and connects these in a pneumatologically attuned trinitarian construction for an integrative approach to Christian higher education. These ideas offer a way of remembering the movements made in each respective chapter of which the authors do hope to have some manner of “hook” to aid those who have read their works toward recall and entering into the imaginations of the writers and the world they have offered. The volume is not overly long (at 306 oversized pages), but likely many readers may find it a difficult read owing to the thickness of careful critical reflection demonstrated in the writing styles of both Coulter and Yong. In this way, familiarity with their previous work bears dividends toward understanding their particular articulations.

The rooting of this volume in the ecumenical turn of “Pentecost” (bearing the marks of Yong’s distinct contribution to the global Pentecost/al conversations) functions well as a metaphor and storying that naturally seems to lend itself to ecumenical dialogue (many thanks for the persistent work in this regard by Yong). This framing/orientation for this project avoids the political dynamics of much contemporary ecumenism and instead not only allows, but specifically calls for diversity (by and through the Spirit). This is not without difficulty in how one may in fact critique such diversities as somehow outside of such storying via Pentecost. However, this makes use of the chief storying of the Church all the while reminding Pentecostals (those identifying as such) of the ways in which this story is not their own unique possession but belongs to God’s work to set all things to rights. Coulter and Yong, thus, provide a way of constructive dialogic engagements between both Pentecostals and the rest of the Church via this storying of Pentecost as the Church’s story (and in turn, as that meant to be/become the cosmic redemptive story).

Another question is whether the “trinitarian” explanations failed to appreciate the decidedly Christologic offering in a turn to the Pneumatologic? While this perhaps opens greater ecumenical dialogue within the wider Christian traditions and among Evangelicals in particular, one may wonder if there is a loss for the internal Pentecostal dialogue between trinitarian and Oneness confessions which is so aptly engaged in the editorial epilogue of the latest issue of Pneuma by none other than Amos Yong himself.[2] It is particularly in the Christologic foci of Pentecostal confession (historic and contemporary rapprochement, e.g., the “Cleveland School” of Pentecostalism) as precisely a potential contribution to the wider Church. Though knowing that this volume is not for Pentecostals narrowly, but for institutions of the CCCU in mind particularly, means this volume is not meant directly to speak into the discussions among Pentecostals directly (though doing so throughout by way of integration of who the contributors are, their work, and the impulses of their socio-historical-religious locations).

Finally, if one sought a “how-to” approach, it is not offered in this volume (intentionally) as this is more pertaining the history, philosophy, and theology of higher education than to the practices of such. It is concerned with practices throughout, but not as a “how-to”. This is not to say no such examples are given. They are offered through the storying of part one and numerous examples of applications in part two. However, this is not a “how-to” book which would have severely limited the volume to time and place. Yet readers in higher education will likely find themselves saying “Now what?” Are there embodiments of the stories and theological ideals of Coulter and Yong that might serve as testimonial exemplars, at least in part, without simply repristinating such and allowing for the particularities of such as faithful in their respective contexts?

It is in these ways (among others) that this volume would serve well to be carefully read by individuals and (preferably in) groups across institutions of (Christian) higher education. The restorying is a key that needs to be taken up. If restorying fails to be appreciated and integrated, it will most certainly result in the failure of institutions of higher education. To be healthy, higher education must move well beyond assessments based merely upon head counts or the construction of new buildings and programs; and if the Christian story is true, education is more than an ROI calculation or a path to employability.

May this volume find a wide readership among all those concerned for the state and future of Christian higher education.

Reviewed by Rick Wadholm Jr.

Publisher’s page: https://www.baylorpress.com/9781481318143/the-holy-spirit-and-higher-education/

Notes

[1] Not least among the book, chapter, and article contributions being Yong’s Renewing the Church by the Spirit: Theological Education after Pentecost (Eerdmans, 2020). [Editor’s note: see the review by Carolyn Tennant]

[2] Amos Yong, “Afterword: Pentecostal Systematic or Constructive Theology: Many Models, Many Witnesses,” Pneuma 45.3-4 (2023): 466-475.

Do you remember the last time you consulted a commentary? There is a high probability that you did not read it all the way through from cover to cover. Commentaries usually sit for quite some time on a bookshelf waiting to be used as reference material for a pastor’s next sermon, a student’s next research paper, or a professor’s next class lecture. Having referred to many types of commentaries over the years as both a student and pastor, I found Michael J. Gorman’s Romans to be a refreshing surprise thanks, in part, to its elevated level of readability. This expository commentary is for pastors, students, and laypeople who want to consider the contemporary, spiritual and pastoral implications of Paul’s letter; however, there is no reason academics should bypass this volume. Anyone interested in understanding Romans better should benefit from the erudite scholarship of this renowned New Testament scholar. In part, his goal for this commentary is to “help those who struggle with the letter to read it more intelligibly, and charitably and to embrace its call to participate in the life God offers in Christ by the Spirit more fully” (xviii). It is this volume’s emphases on the newness of life in Christ, participation and transformation, and “the life and mission of God in the world” which allows this commentary to stand out in a crowded market.

For anyone who is more familiar with verse-by-verse commentary, this one will require a slight adjustment period to become accustomed to Gorman’s panoramic exposition of the text. This refreshing view of Paul’s letter is helpful for discerning the overarching themes presented in both the individual chapters and the entirety of the letter. The Pauline themes which Gorman emphasizes are numerous and familiar; however, there are several themes which receive special attention that resonate with his longstanding scholarly interests—righteousness and justice, life and cruciformity, participation and transformation. For example, the reader will find several gray-box excursuses throughout the commentary section. One of these, The Vocabulary of Righteousness, Justice, and Justification, contains an explanation as to why the translational usage of two English word families, “right-” and “just-,” for one Greek word-family, dik,- is problematic vis-à-vis gaining an accurate understanding of Paul’s inspired motive for using the dik-family of words to articulate the righteousness or justice of God (70).

Paul may be referred to as a pastoral theologian, so this commentary may be considered “theological-pastoral” (xvii). It focuses on ‘discourse units,’ and mostly “comments on the text, not on other commentators” (xviii). The volume has seven major commentary sections (1:1-17; 1:18-4:25; 5:1-8:39; 9:1-11:36; 12:1-15:13; 15:14-33; 16:1-27) with each divided into subsections that are arranged beneath boldface subtitles (burgeoning editors might notice a few discrepancies within the Contents—missing are several boldface subtitles for sections 1:1-17 and 9:1-11:36, two subtitles as included on pages 77 and 180, and major section summaries; also, the usage of boldface and italics in the Contents does not match the corresponding text in the Body).  Four major section summaries are included within the volume’s pages (Rom. 1-4, 141; Rom. 5-8,  216-17; Rom. 9-11, 241; and Rom. 12-16, 300); subsection summaries are only occasionally provided for the reader. Reflections and Questions and For Further Reading are practical resources for the reader, helpfully placed after chapters one and two; thereafter, they follow each discourse unit.

This commentary does contain several intriguing approaches to texts that have proven to be difficult or divisive for decades, if not centuries. For example, Gorman does not shy away from controversial politics as seen in Reflections and Questions, as well as in the gray-box excursus, “Romans 13 and Nonconformity Today” (cf. 107, 213, 257-9, 263). His discussion on predestination “as a testimony to God’s mercy and faithfulness” may be a cause of concern for some who understand it differently (46, 221-23). Also, the author’s humble and respectful perspective on Romans 1:24-27 (same-gender sexual relations) will most certainly compel readers to either reevaluate or solidify their position on the subject. In all of these cases, some may believe Gorman to be relatively myopic; however, as he tells his hermeneutics students, “let whoever is without sin cast the first stone,” and reminds the reader, with sincere humility, that “our best interpretive efforts are never infallible.” (xviii, 91).

This review began with the supposition that most people have never read a commentary from cover to cover. Well, this will be a commentary you will want to read closely from beginning to end. Gorman states at the opening of his exposition that pastors, students, and laypeople may benefit from his work. However, it is not an exaggeration to make the assertion that everyone can benefit from this commentary.

Reviewed by Joseph R. Fiorentino

This book review previously appeared in Didaskalia: The Journal of Providence Theological Seminary, Volume 31, pp. 140-44 (2023-2024), ISSN 0847-1266. Used with permission.

Publisher’s page: https://www.eerdmans.com/9780802877628/romans/

James W. Thompson, a senior New Testament scholar and scholar in residence at Abilene Christian University, presents a compelling book on the interplay of Christianity and culture in the New Testament. Beginning with a well-intentioned critique of H. Richard Niebuhr’s opus Christ and Culture, Thompson dialectically responds to the proposition that Christ came to transform culture. Contra Niebuhr, Thompson proposes an alternative view, one that takes into consideration the similarities between New Testament Christian experiences and the experiences of Christians in contemporary societies.

The book begins with a brief discussion on the enduring problem of Christians in society. As Niebuhr, himself, discussed, the enduring problem is the separation of Christ and culture (1). Christians today live in conflict with societal norms. Christians are considered offensive to pluralists. Like the experience of early Christians that were shunned by society, more and more Christians struggle to be in the world, while not of the world. Hence, in this book, Thompson asks the crucial question of how Christians should relate to their surrounding culture (10).

Instead of accommodating or adapting to culture, Thompson believes in the relearning of insights from New Testament writings (6). He favors holding the tension of differentiation and integration, as the New Testament authors have demonstrated (186). Thompson presents his case by examining New Testament writings like that of John and Paul. He also examines the experiences of early Christians during Second Temple Judaism and in a Hellenistic society (13-29). Thompson’s efforts reveal important insights on Christian response to cultures in conflict with Christ’s kingdom culture.

In chapter seven, Thompson studies Johannine literature and uses data from John’s writing to cement his proposition that Christians are called to form alternative communities, one bound by mutual love (140). He moves on to other voices in the New Testament in chapter eight. Thompson then ends his analysis of New Testament writings by exploring the extent of second-generation Christian’s engagement with culture. He ties up the entire book with a powerful conclusion, one that summarizes all insights learned, and stacking them up as warrant for his claim that the early Christian’s engagement and response to culture provide relevant guidance for Christians in contemporary society today.

I highly recommend this book to lifelong learners of Christian theology, mission, and ministry. Christianity is a religion that travels. As it traverses the globe, Christian worldview will have to engage in the culture of its recipient soil. The issues of Christian engagement with society then are not limited to post-Christian Western societies. It holds true for all parts of the world. There remains a call to hold in tension both differentiation and integration—to be in the world but not of the world. Insights from early Christians, and specially anointed people like Paul and John, can guide us in this endeavor.

Reviewed by Lora Angeline E. Timenia

Publisher’s page: https://wipfandstock.com/9781666739466/christ-and-culture-in-the-new-testament/

Giulio Maspero’s book Rethinking the Filioque with the Greek Fathers addresses the seemingly perennial theological debate that has divided Christendom for a thousand years through a close reading of the development of trinitarian doctrine in the early Church. For those unfamiliar with the filioque controversy, a brief overview will help set the stage for Maspero’s book. “Filioque” is a Latin phrase that means “and the Son.” It was first added to the third heading of the Niceno-Constantinoplitan Creed (“I believe in the Holy Spirit…who proceeds from the Father and the Son”) at the regional Council of Toledo held in 589 and later adopted by the Western Latin-speaking Church under the jurisdiction of the Roman pontiff. Greek-speaking Christians saw this as problematic both ecclesiastically and theologically. Ecclesiastically, they saw it as an illegitimate addition to the Creed without ecumenical consent. It would be like a single state in the US making a change to the US Constitution and declaring that all the other states had to accept the change whether they liked it or not. Theologically, Greek-speaking authors thought that the addition of the filioque compromised the unity of God, which was seen to be found in the Father as the sole cause of the Trinity, by adding a second cause within the Godhead. Two causes meant there were two Gods. Ultimately, this became one of the issues that led to the schism between East and West Christendom in 1054 that has never been healed.

Maspero’s book is not an attempt to address all the issues of the Filioque. The history is long and this ground has been covered by others, such as A. Edward Siecienski’s excellent historical survey The Filioque: History of a Doctrinal Controversy (Oxford University Press, 2010). Any reader interested in Maspero’s book should read Siecienski’s book first to familiarize themselves with the history. Instead, Maspero focuses on giving a nuanced historical reading of the development of filioque within the development of trinitarian doctrine in the early church from Origen (c 185-254) to Gregory of Nyssa (c. 335-395). At each stage, Maspero is careful to explain how these authors were addressing specific issues in their own time and how that affected their articulation of Trinitarian doctrine.

For example, Origen (the subject of chapter 1) was addressing both Stoic materialism and Gnostic cosmology when he made a sharp distinction between God and creation but kept an ordered hierarchy within the Trinity such that the Father was more truly God than the Son, and the Son more God than the Holy Spirit. This Logos-theology (as he calls it) resulted in two models of the Trinity: the linear model (Father → Logos → Pneuma) and the triangular model ( Logos ← Father → Pneuma). These were never resolved in Origen and led to the Arian controversy at the beginning of the fourth century. Maspero then traces (chapters 2 and 3) how these two models worked themselves out in the fourth century in authors like Epiphanius, Pseudo-Athanasius, Athanasius, Eusebius of Caesarea and Marcellus of Ancyra. While Athanasius’s nature (physis)-theology approach might have helped address the Arian debates over the status of the Son, it was insufficient to answer the so-called Pneumatomachians (=Spirit Fighters) who affirmed the divinity of the Son but denied the divinity of the Holy Spirit. It is this debate seen in authors like Gregory of Nazianzus and especially Gregory of Nyssa (chapters 4 and 5) that Maspero focuses on as the immediate context for the development of the Greek filioque.

I think this is a particularly important contribution not only to debates about the filioque but also to general discussions about the Trinitarian debates of the fourth century. Too often the Pneumatomachian controversy is an appendix to the Arian controversy. “Once the Arian controversy was solved,” so the story typically goes, “there were some weird people who denied the divinity of the Holy Spirit but that was an anomaly and everybody just moved on until the Christological controversies of the fifth century.” Instead, Maspero argues that the Pneumatomachian controversy highlighted a gap in the nature (physis) model that made the Pneumatomachian position a comprehensible position to hold. It is in their response to the Pneumatomachians that Gregory of Nazianzus and Gregory of Nyssa shifted from the question of nature to the question of relation that allowed them to sufficiently answer the Pneumatomachian objections: the identity of the Son and Spirit is distinguished by a difference in the way they relate to the Father (Son is begotten; Spirit proceeds). More so, the Spirit, argued the two Gregories, is metaphysically placed in between the Father and the Son such that the Father can remain cause while admitting an active role of the Son in the procession of the Holy Spirit.

Maspero then tests his hypothesis by comparing these Greek developments with the Syrian theological tradition (chapter 6). Here Maspero once again demonstrates historical nuance in attending to the linguistic difficulties in translating concepts developed in a Greek-speaking context into a Syrian one. Namely, Gregory of Nazianzus was able to distinguish procession as a general category (proion) from the specific relation of the Spirit to the Father (ekporeutōs). Not only does the Syrian Church’s adaptation of the Creed in 410 explicitly say that the Spirit proceeds from the Father and the Son—as well as being present in their own nascent theologians such as Ephrem the Syrian—but Syriac translations of the Cappadocians use filioque-type language to express Gregory’s terminological distinction that was unavailable to them in Syriac. When placed in the highly technical Trinitarian debates of the fourth century, it becomes clear that this evidence isn’t merely the result of translation, but of conceptual pressure arising from the Pneumatomachian debates at the end of the fourth century.

The rest of the book is a comparison between what Maspero has discovered in the Greek (and Syrian) Fathers, with the theological developments in the West, specifically Augustine. Augustine, as the most important Latin-speaking theologian, is usually charged with being the source of the filioque. In chapter 7, Maspero addresses the issue of the so-called “psychological analogy” of the Trinity which plays an important part in Augustine’s De Trinitate. Was this a cause of the filioque? Maspero argues that it was not because he also has discovered a similar, though not identical, psychological analogy at work in Gregory of Nazianzus, Gregory of Nyssa, and the seventh-century theologian Anastasius of Sinai (which he argues is independent of Augustine’s influence). Secondly, in chapter 8, Maspero takes a close look at the metaphysical differences between Augustine and the Cappadocians. While he thinks that Augustine is at a conceptual disadvantage compared to the Greek-speaking East—specifically on the ontological status of relation—Maspero shows how Augustine is driven by similar conceptual pressures (a shared theological grammar) as Gregory of Nyssa to affirm a role of the Son in the procession of the Spirit.

Maspero finally concludes with a summary of his argument and an ecumenical proposal: affirm a Greek understanding of the active (but not causal) role of the Son in the procession of the Holy Spirit.

Maspero has written a nuanced and highly technical, historical, and theological investigation of the “Greek Filioque”. While he gives helpful summaries of his argument along the way to mark the trail he is blazing, this is still an admittedly difficult book and requires a slow and careful reading. Those unfamiliar with scholarship on the Trinitarian debates of the fourth century would do well to read Lewis Ayres’s Nicaea and Its Legacy or Mark DelCogliano’s introduction and translation of Basil of Caesarea’s Against Eunomius. Nevertheless, this is an important and necessary book for three reasons. First, Maspero demonstrates how to do historical theology well. Historical theology isn’t just appealing to what theologians of the past have said, but why they said it. Second, I think Maspero does an excellent job of showing how biblical exegesis was an integral part of these debates. These early Christians weren’t just philosophizing or engaging in abstract conceptual arguments for their own sake. Their reflections arise out of their close reading of the Bible to address the needs of their time. While we might not always understand the nuances of their exegesis, we should walk away from Maspero’s book appreciating just how important the Bible was for them in these debates. Third, remembering the role the filioque played in the division of 1054, Maspero’s work is an important contribution to healing those rifts so that we, as Jesus prayed, might be one.

Reviewed by Ryan Clevenger

Publisher’s page: https://www.eerdmans.com/9781467466417/rethinking-the-filioque-with-the-greek-fathers/

The newly released movie, Cabrini, is the story of St. Mother Frances Xavier Cabrini. She was an Italian nun who immigrated to New York in 1888 to serve the destitute Italian immigrants streaming into America. Their social and economic position was even lower than the Irish immigrants who were beginning to move up in society.

Orphaned Italian children lived in unspeakable squalor in the cellars of rundown apartment buildings, and Cabrini’s first task if to establish an orphanage for such children. After success in that project, she moved on to found one of the great hospitals of New York City to specifically serve the poor immigrants of the city. She accomplished all of this despite tremendous opposition from secular and religious sources. The Catholic Archbishop of New York wished to banish Mother Cabrini back to Italy because she was upsetting his delicate balance of power (and accommodations) with the WASP [White Anglo-Saxon Protestant] establishment of New York. All of this is presented with marvelous cinematography and wonderful acting. Mother Cabrini is played wonderfully by an experienced Italian TV star, Cristiana Dell’Anna, whose steely eyes and iron determination face down every obstacle, and opponent—including the powerful mayor of New York.

Cabrini is a great film, but spiritually flawed. Mother Cabrini is pictured as woman who accomplished magnificent things through strength of character, intelligence, and unwavering determination. All of that is correct, but it excludes the element of prayer from her life and that of her nuns. Behind every major obstacle overcome, for instance, the arson of her hospital, there were her prayers and those of her nuns that were not shown. The sisters had a rule of life that mixed works, as in aiding teaching and nursing the poor, with prayer. The former was shown in detail, but the latter ignored. The name of Jesus is not mentioned in the film even though her religious order was called “The Missionary Sisters of the Sacred Heart of Jesus,” and they had great devotion to Him. Mother Cabrini becomes then a model feminist of the modern, secular sort. This is a distortion of her life. Her determination and intelligence and actions were empowered by a prayer life that made miracles of timing, political influence and favor shown in the movie.

I recommend that all Christian see this movie, but keep in mind there are other aspects of the story that have not here been told.

Reviewed by William De Arteaga

Official website: https://www.angel.com/movies/cabrini

Karl Barth and Pentecostal Theology: A Convergence of the Word and the Spirit, edited by Frank D. Macchia, Terry L. Cross, and Andrew K. Gabriel. London: T & T Clark, 2024.

The book is published in the growing academic book series Systematic Pentecostal and Charismatic Theology.

The book is currently very expensive (US$150), but in a year or two the publisher should release a paperback version that will be closer to US$50. That is still expensive, but a little more reasonable for an academic book.

Description (from the Publisher):

The essays in this volume evaluate and build on Barth’s theology from the perspective of Pentecostal theology and, thereby, contribute to constructive Pentecostal systematic theology by using Barth as a valuable dialogue partner. At present, a theological conversation of Pentecostals with Barth does not exist and this volume fills this void. More widely, it will aid all those who seek a convergence of the Word and the Spirit in theology.

Barth and Pentecostals share some important common theological interests. Barth’s mature theology has a decidedly christological emphasis. Likewise, historically, Pentecostals have often spoken of a “full gospel” with an emphasis on Christ as savior, healer, baptizer (in the Spirit), and soon-and-coming King, with some Pentecostal traditions also adding a fifth emphasis on Christ the sanctifier. Furthermore, near the end of his life, Barth anticipated “the possibility of a theology of the third article, a theology where the Holy Spirit would dominate and be decisive.” The realization of Barth’s dream is no doubt coming to pass in part through the development of Pentecostal theology in as much as pneumatological theology (exploring how pneumatology affects, supplements, and might reform other doctrines) is an emerging paradigm for Pentecostal theology.

Table of Contents

1. Introduction, Frank D. Macchia (Vanguard University, USA), Terry L. Cross (Lee University, USA), Andrew K. Gabriel (Horizon College and Seminary, Canada)

Part One: Theology and Revelation

2. Theology as a Pointing Finger: Barth and Pentecostalism on the Nature of Theology, Todd Pokrifka (Institute for Community Transformation, USA)
3. Revelation as Encounter: Karl Barth, Pneumatological Realism, and the Pentecostal Notion of Prophetic Preaching, Gary Tyra (Vanguard University, USA)

Part Two: God and Creation

4. Oneness, Pentecostals and Karl Barth: Theological Cousins Who Never Met? David A. Reed (Wycliffe College, Canada)
5. Barth and Pentecostals on the Divine Perfections of (Im)mutability and (Im)possibility, Andrew K. Gabriel (Horizon College and Seminary, Canada)
6. Barth, Election, and the Spirit, William Atkinson (London School of Theology, UK)
7. Empowered by the Spirit: A Pneumatological Revision of Karl Barth’s Theological Anthropology, Lisa P. Stephenson (Lee University, USA)

Part Three: Christ and Salvation

8. Jesus the Spirit Baptizer: A Pentecostal Revision of Karl Barth’s Spirit Christology, Frank D. Macchia (Vanguard University, USA)
9. On Giving the Devil (No More Than) His Due: Karl Barth, Pentecostalism, and the Demonic, Michael McClymond (Saint Louis University, USA)
10. Subjects and Predicates: Barthian Grammar and Pentecostal Soteriology, David J. Courey (Continental Theological Seminary, Belgium)
11. Slamming the Door and Cracking a Window? Pneumatological Investigations for Possible Openings in Karl Barth’s Generally Closed Theology of Religions, Tony Richie (Pentecostal Theological Seminary, USA)
12. Barth, Pentecostalism, and the Eschatological Cry for the Kingdom, Christian T. Collins Winn (Augsburg University, USA)

Part Four: Holy Spirit and the Church

13. Spirit, Love, and Charisma: Pneumatology in the Theology of Karl Barth and Pentecostalism, Peter Althouse (Oral Roberts University, USA)
14. Let the Church be the Church: Barth and Pentecostals on Ecclesiology, Terry L. Cross (Lee University, USA)
15. You Wonder Where the Real Presence Went: The Sacraments and the Pentecostal Experience, Chris E. Green (Southeastern University, USA)

Bibliography

Index

PR

Publisher’s page: Karl Barth and Pentecostal Theology: A Convergence of the Word and the Spirit

More by authors appearing in this book:

The theology and influence of Karl Barth: an interview with Terry Cross

Terry L. Cross, Answering the Call in the Spirit: Pentecostal Reflections on a Theology of Vocation, Work and Life (Lee University Press, 2007) as reviewed by Mara Lief Crabtree

Frank Macchia: Assessing the Prosperity Gospel

John Wesley and Pentecostalism: an interview with Frank Macchia

Frank D. Macchia, Baptized in the Spirit: A Global Pentecostal Theology (Zondervan, 2006) as reviewed by Tony Richie

Frank D. Macchia, Tongues of Fire: A Systematic Theology of the Christian Faith (Cascade, 2023) as reviewed by Wolfgang Vondey

Robert W. Graves, ed., Strangers To Fire: When Tradition Trumps Scripture (The Foundation for Pentecostal Scholarship, 2014) as reviewed by Tony Richie

Tony Richie, Essentials of Pentecostal Theology: An Eternal and Unchanging Lord Powerfully Present and Active by the Holy Spirit (Wipf & Stock, 2020) as reviewed by John Lathrop

Tony Richie, “Do All Abraham’s Children Worship Abraham’s God?”