Blessings to you, reader, in the name of our Messiah and Lord Jesus Christ.

It is a true privilege to announce our sixth year of publication beginning with this issue. I am standing in awe of what God has allowed this simple ministry to have accomplished so far.

In this issue you will find an exclusive interview with Dr. Cecil Mel Robeck. Mel Robeck’s unique involvement in ecumenical dialogue affords him a special voice about what ecumenism is and can be for Pentecostal/charismatics.  Read more about him in his biographical information included in this issue’s contributors department.

Allow me to invite you to write today telling us how you use this journal. We just love hearing from our readers, especially what has been particularly helpful or encouraging.

By His Grace,

— Raul Mock

Executive Editor

Christine Scheller, “The Little School in the Living Room Grows Up: A homeschooling mom visits one of the largest conventions in the country and notes how this form of alternative education has changed—to the chagrin of traditionalists” Christianity Today (Sept. 9, 2002), pages 46-52. Observations about how the vast home schooling movement has grown and the “living critique” it offers to an increasingly secular American society. http://www.christianitytoday.com/ct/2002/september9/2.46.html

Craig Bird, “A Churchless Faith” Faithworks (Sept/Oct 2002), pages 4-8.

A serious look at “post-congregational” Christians, the reasons they leave, and the challenge of becoming leaver-sensitive. First in a three-part series. At the time of printing, the full article was available at: http://www.faithworks.com/articles/articles1.htm [no longer available, as of October 1, 2014]

Later published at PneumaFoundation.org (parent organization of PneumaReview.com): http://www.pneumafoundation.org/resources/articles/article_0002.jsp

Rich Doebler, Michael Foss, Knute Larson, and Keith Meyer, “God, Money, and the Pastor” Leadership Journal (Fall 2002), pages 26-31.

A down-to-earth discussion by four pastors about money and how they preach on stewardship in their churches. http://www.christianitytoday.com/le/2002/fall/1.26.html

Glen Paauw, “Meet Your New Neighbors” Discipleship Journal 131 (Sep/Oct 2002), pages 40-45, 47-57.

This special section on the world next door introduces readers to the religions of the world and how to relate to people of other religions. Numerous side panels by several contributors discuss what is unique about Christianity, how to respond to accusations of intolerance, what spiritual warfare is, and resources for sharing Jesus with people of other beliefs.

Stan Guthrie, “Doors into Islam” Christianity Today (Sept. 9, 2002), pages 34-38,40,42-43.

The present state of evangelistic efforts in Islamic nations, testimonies of former Muslims who are now ardent followers of Jesus, and reports of the persecution of Christians. Guthrie asserts that the terrorist attacks of September 11, 2001 have only intensified both the danger and rewards of sharing Jesus with Muslims. http://www.christianitytoday.com/ct/2002/september9/1.34.html

The first part of chapter four from Professor Williams’ book, The Gift of the Holy Spirit Today, about the greatest reality of our time.

The Gift of the Holy Spirit Today: Response (Chapter 3)

Chapter Four: Purpose

The central purpose for the gift of the Holy Spirit is power. The biblical term is dunamis—power, strength, might, force—and as the gift of the Holy Spirit, it represents an endowment of spiritual power.

We have earlier spoken of how the gift of the Holy Spirit signifies the coming of God’s Spirit in fullness so that a new divine-human immediacy is thereby established. God is now present in a total kind of way, and man is bathed in the reality of the divine presence. And, as noted, the human response is that of praise to God. Now we proceed to observe that this gift of the Spirit is the gift of spiritual—transcendent, supernatural—power.

Thus we come to the words of the risen Jesus: “You shall receive power when the Holy Spirit has come upon you” (Acts 1:8). That this power is transcendent is emphasized in the similar words of Jesus: “But stay in the city, until you are clothed with power from on high” (Luke 24:49). Hence spiritual—”from on high”—power is the intention of the gift of the Holy Spirit.

The close connection between the gift of the Holy Spirit and power may also be seen in the example of Jesus’ own life and ministry. It is recorded in all the Gospels that at the baptism of Jesus the Holy Spirit “descended upon”¹ Him; thereby He received the gift of the Holy Spirit. Afterward, “Jesus, full of the Holy Spirit, returned from the Jordan … (Luke 4:1), and following his wilderness temptation, He “returned in the power of the Spirit into Galilee” (Luke 4:14). Thus, clearly, the endowment of the Holy Spirit was one of power. In a summary of Jesus’ ministry by Peter we read “how God anointed Jesus of Nazareth with the Holy Spirit and with power … (Acts 10:38). The close connection between the endowment of the Holy Spirit and power in Jesus’ ministry is unmistakable.²

It follows that it is the intention of Jesus that the same Spirit of power that rested upon Him should rest upon His disciples—hence, the words already quoted concerning their receiving power when the Holy Spirit would come upon them. Thereby the disciples would likewise be able to move in the power of the Spirit for the ministry that lay ahead³

More, however, needs to be said. It was not that they were simply to receive the Holy Spirit as He did, but the Spirit who was to come upon them was to be through Him. Ultimately the Spirit was from the Father, but it would be Jesus, the Son, who would mediate the Spirit’s coming.⁴  Thus by the Spirit’s coming the exalted Jesus would actually continue His ministry through them.⁵  They would carry on their work not only in the power of the Spirit as He did, but also with the Spirit of Jesus impelling them.⁶

Stanley M. Burgess and Eduard M. van der Maas, eds., The New International Dictionary of Pentecostal and Charismatic Movements, Revised and expanded edition (Grand Rapids: Zondervan, 2002), 1278 + xxxi pages.

Growing up in a non-charismatic Christian home, I knew little about the history of the Pentecostal/charismatic movement. For this reason, the original Dictionary of Pentecostal and Charismatic Movements (Stanley M. Burgess, Gary B. McGee, and Patrick H. Alexander. Zondervan, 1988) was a valuable addition to my library from the moment I received my first copy. On numerous occasions I would go to the only consistent and objective source I had for information about Pentecostal leaders, the particular teachings of a movement, or even the articles on the charismata.

That original reference work is now even better. The emphasis on North American Pentecostal/charismatic movements has been broadened to take in leaders, ministries, and history of Pentecostals and charismatics worldwide. The global survey section introduces the birth and growth of the Pentecostal/charismatic movement in specific nations or regions of the world. Included in this survey are demographics and brief articles detailing the history of the nation or region. Following this are up-to-date statistics detailing the current state of the Pentecostal/charismatic movement worldwide in 102 categories. There are new articles and pictures throughout the dictionary, now totaling 1000 articles and over 500 photos and illustrations. An extensive index covers the dictionary, and the articles are cross-referenced to other articles throughout.

This dictionary is the definitive resource for anyone wanting to know more about the Pentecostal/charismatic movement today or where it came from. No ministry leader that desires to interact with other charismatics or Pentecostals beyond his own fellowship should be without this reference.

Reviewed by Raul Mock

Preview the NIDPCM: http://books.google.com/books/about/The_New_International_Dictionary_of_Pent.html?id=_Qtv7gJMIFUC

Apart from bringing some Hebraic elements to light in the life of Yeshua¹  and His ministry, this series has been unveiling the theme “Yeshua is the long awaited Messiah of Israel.” We have repeatedly demonstrated from the text how the teaching and deeds of Yeshua made their own messianic proclamations, without requiring direct confirmation from the mouth the Messiah.

Why? Because it would seem that Yeshua is allowing people to make up their own minds and reach their own convictions. It is one thing for a person to stand up and say, “I am the Savior,” and attempt to convince an otherwise skeptical and jaded audience. It is far more effective to allow entire communities to reach their own conclusions. Like ripples in a pond, the good report is spread ahead of you, creating a wake of faith, hope, and an undercurrent of anticipation as people begin asking “could this be the Messiah?”

Also, to proclaim the Messiahship of the Bible was to be equal to God, if not God incarnate. To openly proclaim yourself to be God in an adversarial empire (Roman), under a corrupt governorship (Herod Antipas), with a defiled religious order (the High Priest—a non-Levite) meant a guaranteed and immediate execution. Yeshua was not yet ready to be executed.

We continue in this eighth portion of our series to find the covert message, the secret codes of Yeshua as the Messiah as found in the Gospel According to Matthew.

“But what did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings’ palaces. But why did you go out? To see a prophet? Yes, I say to you, and one who is more than a prophet. This is the one about whom it is written, ‘Behold, I send My messenger before Your face, who will prepare Your way before You.’ Truly, I say to you, among those born of women there has not arisen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. For all the prophets and the Law prophesied until John. And if you care to accept it, he himself is Elijah, who was to come. He who has ears to hear, let him hear (Matthew 11:8-15).

Versus 1-7 also discuss John, but were a part of our last study in this series. We pick up with John again in this 8th verse. Yeshua has been addressing the crowds (v. 7), but what is He telling them? He is telling them in a very unassuming fashion that He is the Messiah.

Bradford E. Hinze and D. Lyle Dabney, eds., Advents of the Spirit: An Introduction to the Current Study of Pneumatology, Marquette Studies in Theology 30 (Milwaukee: Marquette University Press, 2002), 484 pages, ISBN 9780874626797.

There are two main reasons why I want to encourage readers of the Pneuma Review to read this book. The first concerns my passion that we in the Pentecostal and charismatic renewal movements commit ourselves to the fullness of life in the Spirit, which includes loving God not just with our hearts, but also with our minds. As such, it is incumbent upon us to learn how to think through, reflect critically upon, and communicate articulately our experiences of and in the Spirit of God. If the Holy Spirit has been poured out upon us to enable and empower our witness to the ends of the earth (Acts 1:8), then should not such witness also be seen and heard in the theological academy and among professional theologians? Arguably, Miroslav Volf’s and D. Lyle Dabney’s essays represent such a voice since both were raised in Pentecostal Churches. However, the current theological identities of both theologians are more mainline and ecumenical than most pentecostals. This is reflected by the editors’ regretting their inability to involve a Pentecostal theologian in this project (p. 23). Rather than trying to fault the editors, this void could also be taken in at least two other ways: either Pentecostals have been marginalized by mainline theologians, or this is an indication that Pentecostal\charismatics have rejected the theological task. While I believe neither is true without severe qualification, I do think that Pentecostals and charismatics need to be sensitive to what should be done to address the issues. One way is to take up the theological task in earnest. One can do no better than by beginning—if one has not already—with this book.

This leads to the second reason why I am recommending this volume to readers of the Pneuma Review. As a Pentecostal, I would have appreciated Pentecostal/charismatic perspectives on the topics taken up in this volume. I am happy to report that there is much we as Pentecostals/charismatics can learn about pneumatology from the non-Pentecostal contributors to this volume. In fact, the back cover blurb stating that the intention “was to produce a set of papers that would serve as an effective introduction to the current state of research in to Pneumatology” has been largely fulfilled. Very briefly, the editors organized a symposium on pneumatology at Marquette University in April of 1998. They invited papers from theologians working in the area of what has come to be known during the last decade as the “pneumatological renaissance in theology.” The symposium papers along with the formal responses combined in this book present “cutting edge” research on the topic of pneumatology.

Chris A. Miller, “Did Peter’s Vision in Acts 10 Pertain to Men or the Menu?” Bibliotheca Sacra 159 (July-Sept 2002), pages 302-17.

Over the years I have been interested in the various interpretations of Peter’s dream in the 10th chapter of the Book of the Acts of the Apostles. It is interesting to take a glimpse at the range of theories and the support for those theories.

Admittedly as a Messianic believer, my opinions already lean in support of a “whole Bible” approach to shaping my theological beliefs. So it was with great delight that I encountered Chris Miller’s article as he allows the text to interpret itself, dispelling some of the popular but inaccurate applications of this pivotal passage in Peter’s life, and in the life of the community of the redeemed.

Chris A. Miller is Assistant Dean at Cedarville University in Cedarville, Ohio.

Miller insightfully points out what we know about Peter and what we know about his hosts Simon the tanner and Cornelius the centurion. Each character study demonstrates that all appear to have been living a biblical lifestyle in every way, right down to what they ate. Verse 2 tells us that Cornelius was “a devout man, and one who feared God with all his household, and gave many alms to the Jewish people, and prayed to God continually” (NASB). God-fearers were Gentiles that had attached themselves to the God of Israel and His people. Even in verse 3 we find him in prayer at the ninth hour, the hour of the afternoon sacrifices in the temple, and the time for corporate prayer.

As Miller points out, “It is hard to imagine that one so sympathetic toward the Jewish nation would be so insensitive as to offer unclean food to his guest, for whose arrival he had four days to prepare and at whose feet he fell at their first meetings” (p. 310).

It is this type of logic that flows throughout Miller’s well-documented and footnoted article. In his final analysis, “Luke’s formidable skills as a writer drew out the lesson of Peter’s vision to people. As the angel and Peter entered Cornelius’s house, so also Cornelius entered God’s ‘house.’ God has now granted the Gentiles not only repentance unto life, but also the fullness of the Holy Spirit and full acceptance into His house-hold as first-class citizens” (p. 316).

Regretfully, Miller (as well as many other commentators) does not address one of the issues at hand. As he writes, “Simply eating with Gentiles was a significant charge in itself . . .” (p. 309). This thought is based on Peter’s own words, “And he said to them, ‘You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him’” (Acts 10:28 NASB). Yet never does God’s Torah stipulate that a Hebrew and a Gentile may not associate nor share a meal! This is not the Torah the Law of the God of Israel. It is however, a part of the torah (small “t”) otherwise known as the oral tradition of the religious community. This torah created many rules and regulations prohibiting the interaction of Hebrews and Gentiles and became the middle wall of partition evident in synagogues and kosher restaurants today. The message to Peter may have been the same message Paul wrote for us in Ephesians 2:14, “For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall” (NASB).

Perhaps no other Christian magazine is as poised to offer as complete a picture of the historical conflict between Islam and Christianity as Christian History. In a few brief and readable articles this issue summarizes the rise and beliefs of Islam in direct relation to the Church.

Since the purpose and memory of the Crusades is such a point of contention in this day, it is appropriate that many articles discuss it. Professor Paul Crawford writes that there has been a collective amnesia on the part of the West, especially in the Church, as to what the wars known as the Crusades were all about. Only in recent decades has the Islamic world increasingly attached guilt to the West as aggressors in the Crusades; wars which were started, and eventually won, by Muslims.¹ Ignoring history, many in the Church have accepted this guilt. “But if Christians are allowed to wage war when attacked, and if Christians believe that their religion has a right to exist outside the sphere of Islamic law,² perhaps modern Christians should take a second look at the crusades and their historical context, in which Christianity was under near constant pressure from the Islamic world from the seventh century to the seventeenth” (“A Deadly Give and Take,” p. 24).

Mateen A. Elass explains that jihad means more than warfare, but that the sword is central to Islam in “Four Jihads.” “Imperial Evasion” by Andrew F. Walls relates the evangelistic opportunity and blunder that occurred during the time of European imperialism when most of the Islamic world came under the rule of “Christian” nations. Also discussed by articles in this issue are the differences of belief between Islam and Christianity and stories of witnesses of Jesus to Muslims in history. The issue closes with an interview with Fuller Seminary professor J. Dudley Woodberry asking how Muslims view the West today and what can be done to bring “Justice and Peace” to the rising tide of Islamic militancy.

Those who are purporting the notion that Islam is a “peaceful” religion will find little to like in this issue of Christian History. Possible side-effects from reading this issue may include intense thirst for resources that go deeper than the well-written but brief articles found there. As always, this issue of Christian History is certainly going to get you thinking, imparting a desire to know more about the history of the Church of Jesus Christ in the world.

Reviewed by Raul Mock

Issue 74 of Christian History may be found [as of May 1, 2014] on this page: www.christianhistoryinstitute.org/magazine/issue/christians-and-muslims

Notes

¹ Muslims stressing the importance of Jerusalem is also a rather recent development, since historically less significance was attached to the city because it is the third holiest to Islam.

² For more about how oppressive “toleration” of Christians has been historically, read Christian History editor Elesha Coffman’s article “Secrets of Islam’s Success,” pages 16-18 in issue 74.

A conversation with Professor and Pentecostal Statesman Cecil M. Robeck, Jr.

PneumaReview.com: As a Pentecostal, how do you define ecumenism?

Mel Robeck: The term “ecumenism” is derived from the Greek word oikoumene, which comes from the noun, oikos. The basic meaning of oikos is “house,” and by extension, oikoumene refers to those things, which have to do with the household. I understand the ecumenical household to be the “Household of God,” the Church, the whole “People of God,” the Christian community. From my perspective, then, ecumenism is a term reserved primarily for the issues of relationship that exist between Christians. My understanding of what constitutes a Christian is fairly simple. A Christian is one who confesses that Jesus Christ is his or her Lord and Savior.

In my ecumenical work, I begin with the biblical premise that there is only one Church and that all who confess Jesus Christ are part of that Church, regardless of their denominational label. But if we drive down the street in any of our cities, we can see that there is something wrong. How is it that we have so many denominations—over 30,000 around the world today—while there is only one Church? Why is it that many of these denominations have nothing to do with one another, yet there is only one Church? Why do we speak against one another, and yet we say that we belong to the same Church?

Many people who are not Christians ask these same questions. Unfortunately, these questions compromise the message of reconciliation that we preach, the message that God has offered through Jesus Christ, a means of breaking down all barriers between God and humankind, and between all individuals. The result is that those outside the Church are either confused about the effectiveness of the Gospel, or they are completely scandalized by what they view as our “hypocritical” claims.

The so-called “Ecumenical Movement” first came into being as a direct result of these evangelistic and missionary concerns. The World Council of Churches, which was founded, in part, as a result of these concerns, seeks to overcome the historic divisions between its member denominations. Along the way, it has also addressed other human, inter-religious, and environmental issues that represent the concerns of the churches that are members of the Council. The World Council of Churches has invited all Churches who can confess that “Jesus Christ is both God and Savior according to the Scriptures” to join together in a common quest for visible Christian unity. Very few Pentecostals have taken them up on their offer.

Messianic teacher Kevin Williams continues his Messianic Foundations Series with the ninth chapter in a mini-series on the Gospel of Matthew. Readers will discover new insights into the messages of Messiah in “Yeshua the Parable Preacher” as Kevin investigates the rich background of the parables.

Chapters from J. Rodman William’s book The Gift of the Holy Spirit Today (Logos, 1980) continue with part 2 of Chapter Four: Purpose. You will be deepened and encouraged by this exposition of the contemporary work of the Holy Spirit.

Respected Pentecostal scholar Edgar Lee writes about the central place of the Bible in evaluating what Pentecostal/charismatics believe God is saying today. The principles Professor Lee discusses in “Pentecostals and Subordinate Revelation” are points every charismatic believer needs to know and be reminded of.

How Much Does God Control? The dialogue about free will continues in the next issue when Ken Archer responds to Graham Old. A presentation of the open view of God was made by Kenneth J. Archer, entitled “Prayer Changes Things,” in the Spring 2002 issue (Vol 5 No 2). Graham Old wrote from a charismatic Calvinist position for his paper that appeared in the Summer 2002 (Vol 5 No 3) issue.Join us for this friendly dialogue and be deepened in your appreciation for brothers and sisters who have reached different conclusions on this important theological issue.