Abstract

Theological education, even when using indigenous languages, can be uninspiring to African people if its implicit underlying pre-suppositions remain European. Use of European-languages as educational media minimises the likelihood of deep connection with African ways of life, but often has the pragmatic plus of being accompanied by outside funds. A preference for use of outside languages in formal contexts in Africa arises in part from African people’s desire to protect their own tongues and ways of life from outside ‘attack’. These and other observations that point to a disconnect in translation between African and European languages speak powerfully to Bible translation concerns. They suggest that translation should be facilitated locally, and not be processed through Western pre-suppositional screens. They point to a need for Bible translators to spearhead a wider movement in which Christian mission from the West engages local contexts and languages, especially in theological education. The wider missionary body could benefit greatly from a more extensive dissemination of linguistic expertise that is currently captive to Bible translation communities. Dissemination of such will encourage more people to advocate for the use of indigenous language Bibles, and in turn begin to facilitate an escape from the linguistic naivety represented by the hegemony of European languages in theological education in Africa.

Introduction

Many Westerners implicitly assume that they are able to effectively engage with African issues, or at least are effectively able to connect to the engagement of African issues, using English.[1] In Anglophone Africa especially, I estimate that 99.999% of engagement between African people and Western people occurs in Western languages. Few seem to adequately consider the full ramifications of this extremely one-sided arrangement. Even some Westerners who are familiar with African languages do their serious inter-cultural engagement using English.

My engaging in discussion of African theology using African languages in indigenous contexts revealed a surprising issue: discussion easily becomes thoroughly uninspiring. The reason for its being for me at times so uninspiring seems frequently to reflect my inability at connecting with the worldview concerned. Even while using an African language, my own thinking remains deeply rooted in my own British way of life. Hence I easily approach issues from a ‘wrong’ angle; one that fails to engage at depth with where my African colleagues are coming from. I have been forced to conclude that understanding that arises from an unfamiliar pre-suppositional base can result in a fundamental disconnect. Realising that this was so for myself forced me to ask; could it be that African people are similarly uninspired by Western scholarship? In other words, is African people’s interest in the globalised English language educational system primarily pragmatic (it brings in the dollars) when actually there is a radical disconnect between it and who and what they are?

The possibility of such radical cultural-linguistic disconnect has serious implications for Bible translation. Should the ‘disconnected’ be the ones guiding bible translation? How can one, in the light of such disconnect, encourage Bible use and theological education in indigenous languages? Does a Western missionary’s following arise from the dollars that they carry? Are the Bible translations into African languages that are guided by Westerners implicitly ‘Western’? Is SIL, by concentrating linguistic expertise into Bible translation, denying the wider missiological world a vital set of insights? These are some of the questions that I address in this article.

Part 1 of an excerpt from Peter Ostrander’s book, New Testament Healing.

The Holy Spirit and the Ministries of Jesus

When Jesus spoke and acted with authority and with God’s power to heal the sick and disabled, he set people free from demonic oppression, then rebuked and stilled the storm on the Sea of Galilee. Were these mighty works primarily related to his divine nature as the Son of God, or to the person and power of the Holy Spirit? When Jesus humbled himself to be born of a virgin, he took on the form of a servant and became obedient to death (Phil. 2:5–11), even death on the cross for our sins. Had he laid aside the abilities that had already been his from the creation? I do not believe that he ceased to be the divine Son of God. I believe that his healing ministry was performed in such a way that Spirit-filled, empowered Christians, forming the Body of Christ, might do similar or even greater works, after Jesus’ resurrection and ascension. Let’s explore the role of the Holy Spirit in the Gospels, book of Acts, and the Epistles.

This article is the first half of chapter 3, “The Holy Spirit and the Ministry of Jesus and His Disciples” from New Testament Healing by Peter E. Ostrander.
In our world of advanced western medicine, complementary or alternate therapies, twelve-step groups, and self-help programs, many people have sought to maintain or improve their health in this life Have you considered another possibility: Christian healing ministry according to the patterns found in the New Testament? If you read the Gospel according to Mark, about 32% of this wonderful narrative up to Jesus’ final week upon earth, is about healing and miracles! Jesus and his first disciples were quite successful. How did they heal the sick? Would a contemporary expression of this ministry be of interest to you? As the good news about Jesus is preached and ordinary Christians pray and minister, people have been healed physically, emotionally, and spiritually, then experience abundant life with Jesus Christ. This book will help you learn more about Christian healing, encourage you to receive ministry, and prepare you to reach out to others.
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In chapter 1, we considered several explanations for why Jesus of Nazareth engaged in a healing and deliverance ministry. There are also significant Hebrew Scriptures, primarily in Isaiah, that relate the personality and ministry of the coming anointed one to the work of the Spirit of God in his life. When, through Isaiah, the threatened king Ahaz of Judah is given an opportunity to ask the Lord for a sign, whether it should come up from the depths or down from the heights, Jesus refuses to provide a sign but Isaiah is given one anyway: “The virgin will be with child and will give birth to a son, and you will call him Immanuel, meaning ‘God with us’” (Isa. 7:14). The prophet then speaks of darkness in the land of Zebulun and Naphtali being replaced by God’s light after heavy burdens are broken off: “For to us a child is born, to us a child is given and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa. 9:6–7). His just and righteous kingdom will continue forever. These epithets pointing to the divinity of the coming King were not commonly used in Israel. These words are followed by a prophecy that a shoot and branch would come up from the cut-off stump of Jesse’s tree. This indicates a return of the Davidic dynasty, which seemingly ended forever during the Babylonian exile that began around 587 B.C. This new ruler would bear fruit because the sevenfold Spirit of the Lord, of Yahweh, would rest on him. The Spirit would give him wisdom, understanding, counsel, power, knowledge, and reverence for the Lord, who is his delight (Isa. 11:1–3). After the wicked are slain by the “rod of his mouth” the peaceable, safe kingdom will finally break out on the Earth. This will occur as the knowledge of God becomes universal and all the Jewish exiles are restored to their land, along with many others who are attracted by the glory of God.

It was in fact normal for leaders in Israel—kings, priests, and prophets—to not only be anointed outwardly by special preparations of olive oil with spices but also by the Holy Spirit of God. When Moses, exhausted by the burden of the people (which numbered over 500,000), complains to God, the Lord has him bring together seventy elders so that the Spirit that is on Moses can also be on them. When the Spirit comes upon sixty-eight punctual elders and two tardy elders in the camp, they prophesy. When a young man protests about the two individuals, Moses says that he wishes that all of the Lord’s people would be prophets because the Spirit of God rests on them (Num. 11:29). These elders wisely deal with the bulk of legal matters and other disputes among the people. Before Moses dies in the wilderness because of his earlier disobedience, he is told to lay his hand on Joshua and commission him as the new leader of Israel. Joshua is filled with the spirit of wisdom (Num. 27:18, Deut. 34:9) and leads God’s people through the Jordan River into the promised land.

Lee Grady, “How to Leave an Unhealthy Church” Fire In My Bones (Nov 25, 2015).

“What’s So Dangerous About Grace?: Biblical scholar John Barclay explains why Paul shocked his religious peers—and reminds us how radical the gospel really is.” Christianity Today (Jan-Feb 2016).

NT theologian John M. G. Barclay speaks with Wesley Hill about grace and his book, Paul and the Gift (Eerdmans, 2105). He says that the theological conversation about the New Perspective on Paul has become polarizing, getting some things wrong and some things right. “The New Perspective has tried to rediscover the original historical context in which Paul himself was ministering. … I’m also trying to unearth the root of Paul’s theology. The New Perspective has said that the theme of grace wasn’t at the core of Paul’s theology. The New Perspective also believes that Paul’s theology was formed in his historical context, in and for his mission among non-Jews. As a result, the New Perspective has focused more on the social dimensions of Paul’s thought, and has sidelined grace. But grace really was at the center of his theology.”

“While there is no prior worth for receiving the gift of grace, God expects something in return. Paul expects those who receive the Spirit to be transformed by the Spirit and to walk in the Spirit.”

“[T]here are no limits to the reach of God’s grace. Both Paul and Jesus stood alongside people who were not at all respectable. In doing so, they took big social risks. God’s grace operates beyond our norms of what is civil, proper, or fair. And it challenges our hidden prejudices. Why do we distrust immigrants, stigmatize the poor, or disdain certain socioeconomic groups? Why are we tempted to think that people who do not have a spouse or a job, or who do not have a physique matching cultural ideals, have somehow failed? Whose values are we applying?”

Roger E. Olson, “Narrative Theology Explained” Patheos (January 15, 2016).

Olson offers his “revised and updated admittedly concise description of ‘narrative theology’ and why this approach to Scripture and theology has no need of ‘inerrancy.’”

Craig S. Keener, “My Real Life Hosea Story: Even when my wife was unfaithful, I continued to experience the faithful love of God” Christianity Today (January 15, 2016).

For the first summary paragraph, Craig Keener wrote, “Most people know me as a New Testament scholar. To keep my reading of Scripture balanced, however, I do most of my devotions from the Old Testament. Indeed, I have encountered God especially deeply in prophetic books such as Hosea and Jeremiah, where God laments over his people who have wandered far from him. God intended for his people to have an intimate relationship with him, a covenant relationship that the Bible compares with marriage.”

Catherine Clark Kroeger, “My Story, My Mission, My Hope” God’s Word to Women (February 3, 2016).

The late Dr. Cathie Kroeger shares her story and her reasons for standing against violence and abuse towards women and advocating egalitarianism. With an introduction by Susan Stubbs Hyatt.

Philip Jenkins, “History and the Limits of the Climate Consensus: Acknowledging the science of global warming does not require accepting that it is immune to criticism” The American Conservative (January 21, 2016).

While he does not disagree with the global warming consensus, Christian historian Philip Jenkins says that a stable, pre-industrial global temperature is a myth.

I began my career as a historian of the century following 1660, an era of harsh climatic conditions that often affected political and cultural history. Some periods in particular, especially the years around 1680 and 1740, stand out as uniquely stressful. Extreme cold led to crop failures and revolts, social crises and apocalyptic movements, high mortality and epidemics, but it also spawned religious revivals and experimentation. If you write history without taking account of such extreme conditions, you are missing a lot of the story.

“An Interview with Candy Gunther Brown” PCPJ (February 18, 2016).

“How does science relate to the supernatural?”

“On Dying and Reckoning with the Prosperity Gospel: How church historian Kate Bowler’s cancer diagnosis brought her face-to-face with the beauty and terror of the popular movement” Christianity Today (February 23, 2016).

This interview by Morgan Lee is introduced: “Kate Bowler is a Canadian professor at Duke Divinity School who researches the prosperity gospel movement. She’s also 35, a wife and mother, and critically ill with cancer.”

David Garrison, “Muslim movements to Jesus”.

Doug Lucas of Team Expansion wonders if this is the most encouraging talk of the decade. Watch David Garrison, author of A Wind in the House of Islam: How God Is Drawing Muslims Around the World to Faith in Jesus Christ (2014), speaking about the history of movements made up of Muslims deciding to follow Jesus and what is happening today. More movements exist today than any time in history. This recording was made at the Finishing the Task 2015 conference held in December of 2015 at Saddleback Church.

Jo Maym “David Suchet: faith, the Bible and doubt” Church of England Newspaper (December 19, 2015).

British actor David Suchet discusses how he prepared for reading the New International Version of the Bible, and how receiving a letter about a woman healed of blindness helped motivate him to pursue the recording project.

Lee Grady, “5 Ways to Pray for the Muslim World” Fire In My Bones (March 30, 2015).

Some Official Assessment

The wonderful folks of Life Pacific College (International Church of the Foursquare Gospel), located in beautiful San Dimas, California, were exceptionally gracious hosts. It was a special pleasure to be greeted in the first plenary by Jim Adams, LPC president, and the famous Jack Hayford (King’s University). LPC facilities were perfect for the needs of the Society, with ample space in a compact setting. And what a gorgeous campus! Aside from aesthetics, the statistics are impressive as well. Kim Roebuck, Assistant to the Executive Director, reports that there were 331 in attendance. Zach Tackett, SPS Secretary/Treasurer, informed the membership at its annual business meeting that the SPS 2015 figures represent the best membership roll in 5 years and that the Society is financially solvent. Certainly these appear to be signs that SPS continues to flourish as a vital venue for Pentecostal scholarship.

SPS could not happen without the diligent work of a great team of Interest Group Leaders: Scott Ellington, Daniela Augustine, Christopher Stephenson, Leah Payne, Sarita Gallagher, Doug Olena, James Bowers, Clifton Clarke, and Sammy Alfaro. As well, the work of Diversity Committee leader Meghan Musy, Librarians and Archivist chair, Derrick Rosenior, and other session leaders such as Dale M. Coulter and Daniel Tobin (Roman Catholic-Pentecostal dialogue) provided spiritual refreshing.

The plenary sessions with Linda Ambrose, John Goldingay, Teresa Berger, the Latino/a Pentecostalism session with Daniel Ramirez, Urias Mendoza, and Sammy Alfaro, and the great presidential address by Michael Wilkinson, were invigorating. Further, the artistic expressions by Carlynn Reed and Carlos Zapata, Jennifer Miskov and team, and Steven Felix-Jager were a refreshing innovation that ministered to all.

Lois Olena

Outgoing Executive Director Lois Olena (Assemblies of God Theological Seminary, Springfield, MO) noted in her closing remarks at the SPS banquet that of its current membership of 557, SPS enjoys representation from 18 nations, 30 U.S. states, and 41 Christian denominations/traditions.

To me, in spite of its challenges, SPS has been to me “little taste of heaven,” because it has served in my life as a place where brothers and sisters in Christ, of diverse ethnicities and denominations, can experience “the other” in rich fellowship, mentorship, learning, collegiality, and laughter, as well as engage in times of challenging one another, searching and discovering, sharing ideas, celebrating one another’s accomplishments, and supporting friends through their struggles—not only once a year but all throughout the year as we continue to interact. SPS has been a place of vocational nurture, as our late president, Brother Jeff Gros, said in his 2012 presidential address: “The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured” [Pneuma 34, no. 2 (2012): 167.]

Ken Archer

For the Theology Interest Group on Thursday afternoon, Ken Archer presented a paper laying out three decisive moves of the “Cleveland School” as well as four key thinkers beginning in the 1980-1990s (Stephen Land, Cheryl Bridges Johns, John Christopher Thomas, and Rickie D. Moore) whose writings and contributions to Pentecostal studies were the catalyst of this “School”. The three moves were:

1. Pentecostal spirituality was distinctly embraced
2. A linguistic turn to context extradited understanding
3. An adaptation of postmodern theory from Pentecostal perspective was adopted

As part of the distinctly Pentecostal spirituality the foundational significance of five-fold gospel (Jesus saves, sanctifies, baptizes in the Holy Spirit, heals, and is soon coming king) seems always to be present in their work. Further, their Pentecostal spirituality thus belongs to the more Wesleyan stream and therefore also tends to be more Eastern/Catholic in orientation.

The “Cleveland School” (a name given to this particular approach to theology and biblical reflection) explicitly self-claims a Pentecostal identity with even its negative effects. These thinkers and their students are unapologetic about being Pentecostal.  While they were early on marginalized it gave cohesion for the development of a distinct group identity. This group also works distinctly for the Church and advancement of the kingdom rather than specifically for academia. According to Archer, M. Cartledge may have been one of the first to write of the “School”, though James K.A. Smith may actually have been the first to use the term.

As part of their theological and biblical work, those associated with the “School” have taken up W. Hollenweger’s emphasis on the early Pentecostals and their literature as being the heart of the movement. Their work is often informed by an early Pentecostal Wirkungsgeschichte (history of effects) approach which pays careful attention to the early literature of Pentecostals and how they heard the various theological and biblical issues being studied.

Chris Green

Chris Green (in typical fashion) offered a work in progress as one who is always trying to continue discerning. He delivered (part of his) thirty-nine theses on Christology. Chris used G. Hunsinger’s typology of low, high, and middle Christologies as a more helpful categorization that the normal bifurcated low and high categories. He offered numerous points at which he contended Pentecostals have tended (typically) toward forms of Christology that treat the deity as overly distinct from the humanity of Christ. He offered that there is a pastoral danger of an exemplar Christology that sees Jesus as little more than an example to be followed in his humanity. Further, he contended that Pentecostals should not be overly quick to embrace J. Moltmann’s theology of God suffering (see his “Crucified God”) which may simply be a low kenotic Christology in how one conceives of Jesus’ life, but a high Christology for his death on the cross.

What has God called you to do? In this chapter from Your Call to Work & Mission: Following Jesus 24/7, Lois Olena shows why and how followers of Jesus should participate in caring for the creation God has made.

It’s Sunday morning, and your adult class welcomes the day’s speaker. She steps up to the microphone and begins talking about the environment. The “E” word! “Oh my,” you wonder, “Is this church turning liberal? Has it started down the path of political correctness that will lead to new age, tree-hugging, nature worship—against which the Bible warns” (Rom. 1:25).

Image: Tim Swaan

You cringe as the speaker continues on about the state of the earth. She shares statistics about air and water pollution, water scarcity, the destruction of rainforests, global warming, and desperate polar bears. Your mind questions, “Isn’t this just propaganda?” She goes on about the state of our oceans and waterways, biodiversity issues, habitat destruction, extinction of species, depletion of the ozone layer, and more.

Overwhelmed, your head swims, and your blood pressure rises. “What can I do about all this?” You think, “Besides, isn’t the earth going to just burn up anyhow at the end of days?¹ What difference will it make if I recycle in the face of such massive global problems?” You let out a quiet sigh and find yourself wishing this class would focus on something relevant to living as a disciple of Jesus.

“Creation Care as Discipleship” by Lois E. Olena is chapter 12 in Stephen Lim, ed., Your Call to Work & Mission: Following Jesus 24/7 Whole-Life Discipleship (AGTS, 2015). Available from the Assemblies of God Theological Seminary online bookstore.

Too often these questions characterize the Christian approach to what has traditionally been called “environmentalism.” Believers have approached the topic of care for the earth with doubt and confusion. How we answer such questions, however, depends on the extent to which we can understand the why of God’s call to steward creation and how to do so.

Why Should Christians Care for Creation?²

Believers should care about creation because of what is happening to it. But even more important for Christians is what God’s Word says about it. Let’s look at both reasons.

Environmental Realities

It only takes a few moments of searching the Internet using phrases such as, “state of the environment,” “global warming,” or “pollution,” in order to see the earth’s “groanings” written about so long ago by the Apostle Paul (Rom. 8:22). Although various political, scientific, and religious groups differ on the causes of these realities—most contemporary environmental maladies are easily recognizable as crises in need of increased human awareness, cooperation, and action in order to improve global health.³ Global realities require that we tend to the earth if creation is to avoid continuing damage and thrive as God intended. To show no concern for these environmental realities, notes biblical scholar Christopher J. H. Wright, is “to be either desperately ignorant or irresponsibly callous.”⁴

I have provided below what I hope might be a useful introduction to the ACPT website and myself, including a blurb on my recent book on speaking in tongues.

The Asian Center for Pentecostal Theology

This month [March 2016] marks the official launching of the website for the Asian Center for Pentecostal Theology (www.pentecost.asia).  The Asian Center of Pentecostal Theology (ACPT) was established by Robert Menzies (Kunming, China) in conjunction with four contributing editors: Dongsoo Kim of Korea; Gani Wiyono of Indonesia; Lim Yeu Chuen of Malaysia; and Timothy Yeung of Hong Kong.

The ACPT seeks to strengthen the church in Asia by promoting Pentecostal theology, ministry, and experience in the region.  The ACPT seeks to be: A meeting place for a community of pastors and scholars committed to Pentecostal values and ministry; a digital library of books, articles, book reviews, and blogs that seek to bring clarity to the Pentecostal message, encourage the Church in its mission, and edify the body of Christ; a catalyst for research, writing, and publication of books and articles in Asia that address Pentecostal themes; a forum for discussion of topics relevant to Pentecostal theology and praxis, and for posting news about related events.

The ACPT’s founder, Robert Menzies (PhD, University of Aberdeen), is an Assemblies of God minister and a well-known Pentecostal scholar.  He has lived and served in China for the past 22 years and serves as the Director of Synergy, a rural service organization based in Kunming, China.  He now also directs the Asian Center for Pentecostal Theology.  Dr. Menzies’ most recent book was released earlier this month (March, 2016) and is entitled, Speaking in Tongues: Jesus and the Apostolic Church as Models for the Church Today.  Craig Keener, well known to PneumaReview.com readers, describes the book with these words:

“As always, Robert Menzies, one of Pentecostalism’s leading scholars, provides careful exegesis, weighing various alternatives and coming to reasoned conclusions, offering fresh insights for all interpreters to consider. His passionate, pastoral concerns mixed with live observations, especially from our brothers and sisters in China, add further to this book’s value. Even those who dissent from some of his conclusions should appreciate and learn from his magnificent literary explorations and intriguing proposals. This book should make us all the more grateful for the beautiful, Spirit-led gift of worship in tongues.” —Craig S. Keener, F. M. and Ada Thompson Professor of Biblical Studies, Asbury Theological Seminary

Based upon the title of this book one may think that it principally discusses the demonic. While spiritual warfare is covered within its pages, this book is primarily about prayer. The author, Jack W. Hayford, believes that humanity is in the midst of a cosmic battle between the forces of good and evil, thus it is necessary for Christians to engage in prayer to overcome the darkness. Hayford emphasizes the positive impact that prayer has had upon his own life, and he desires other believers to experience its benefits as well.

The author uses scripture to argue that Christians are a part of the heavenly Kingdom, and they are called to partner with God to advance the divine will on earth. Hayford views prayer as a major component to this goal, but one cannot completely grasp God’s mission without realizing that God’s original plan has been thwarted. For Hayford, the earth is “broken” and is in need of repair. He maintains that God’s Kingdom will be restored in the future, and Christians should do what they can, largely through prayer, to bring about divine purposes now. Hayford is clear to reject a realized eschatology, or an eschatology that is dependent upon human operations. God does not solely rely upon humans to accomplish his will, but Christians, as a result of their regeneration, should want to partner with God. Hayford considers human participation, including prayer, an “invitation” from God.

Hayford reviews what he calls the basics of prayer. First, it should be a daily activity. He says that time needs to be set aside, but the amount of time is not important, as that can vary from person to person; however he does recommend the morning. The author also argues that there are different types of prayers, such as prayers of thanksgiving and praise, prayers for cleansing, and prayers for power and anointing. He recognizes that there are many types of prayer, and God may call upon us to offer various kinds at different times. Yet Hayford’s primary goal is to introduce the fundamentals of this spiritual discipline.

Intercession is also a large focus for Hayford. He argues that prayer is not something reserved exclusively for personal development, but believers are to pray for others. Through intercession Christians battle demonic forces, and with the help of the Holy Spirit they expand the reaches of the kingdom of God. Hayford expresses his desire for more believers to engage in this practice. In doing so, the current direction of negative situations can be reversed.

Hayford’s atonement theory strongly influences his theology of prayer. He writes, “In every circumstance we face in life we now have the legal right, through the blood of Jesus Christ, to enter a plea and to lay claim to the evidence – His slain body, His shed blood at the cross” (89). According to Hayford, prayer brings liberty; it frees us from reaping the sins of our past.

It is clear that this book was written for a popular audience and not intended for academics. Hayford emphasizes many of his points by providing personal experiences and anecdotal stories. Consequently, his text is a very practical and readable approach to prayer, so it can benefit Christian in all stages of life. But it may be of particular encouragement to those who hope to deepen a fledgling prayer life. Throughout his book Hayford presents a very conservative Evangelical theology that is consistent with what I would expect from him, based upon his prior publications. Some may critique that Hayford advocates, or in the very least comes close to, a name-it-claim it theology, especially his view of the atonement. Despite this, Hayford acknowledges that sometimes prayer takes time, and it may bring turmoil as one “travails” through times of unanswered prayer. He argues that the end may not always be in sight, but we must continue to push forward, trusting in God. While the book is very optimistic about prayer, my concern is that neglects to wrestle with deeper theological questions related to unanswered prayer and theodicy. Many readers are likely to embrace it as an encouraging and uplifting book that contains many practical tips to developing a more consistent prayer life.

Reviewed by David Bradnick

Visited by God is the extraordinary spiritual journey of an extraordinary Spiritual man – Michael Harper. I think that I would not be missing the mark to say that Michael Harper was the leader of the Charismatic renewal in England and many other parts of the Globe. Beginning as an Anglican chaplain under John Stott at All Souls Church, Langham Place, London, his journey finally culminated in his introducing an authentically British Orthodoxy as Dean of a new Antiochian Orthodox Deanery with English-speaking parishes all over the country.

His journey was a long and often ‘very difficult’ and testing one. In some ways I can liken it to the journey of St. Paul in that he depended solely on the Holy Spirit to lead him and lead him the Holy Spirit did! It all began in 1962 when Michael was visited by God while studying St Paul’s two prayers in his Epistle to the Ephesians. He ‘saw’ the Church as God saw her – broken by divisions and untended wounds.

It was almost from that very moment that Michael’s God-given mission for unity in the Church began. But there were many in the Anglican Church who opposed this renewal and together with Pentecostalism the movement was dismissed as over-emotionalism and therefore unacceptable. Inevitable disputes and arguments occurred but this did not deter Michael. On the contrary his detractors spurred him on! He continued to go wherever in the world there were people hungry for the power to live what they believed.

One might come to the conclusion that Michael’s journey as leader of the Charismatic renewal movement would result in a very broad liberality but when the Church of England’s General Synod of 1975 passed the motion allowing women into the priesthood, Michael felt more than just stirrings of discontent. Jeanne Harper describes Michael’s anguish which led to a most difficult and painful decision – to leave the Church of England – whom he called his foster mother, so faithfully had she cared for him and led him to his real mother, Orthodoxy.

Jeanne describes how he was led by the Holy Spirit to the Orthodox Church and in 2000 Michael founded the English-speaking Antiochan Orthodox Parish of St. Botolph’s near Liverpool Street, London. At the same time Michael was appointed as a director of the Institute for Orthodox Christian Studies Cambridge. And in 2005 he was elevated to Archpriest.

The silken thread of a spider is spun from behind him as he moves forward to spin his web. The spider cannot see his work until he looks back and then the pattern of his web with all its links is revealed. Looking back over the web of Michael Harper’s life one thing is clear – from the very beginning Michael’s journey had a pattern and this pattern was a pure reflection of God’s will in his life. Once this was achieved Michael was taken in 2010 and lives in constant joy and prayer along with the saints in glory.

Jeanne Harper shares this God given Spirit filled journey of her husband with the reader and in so doing cannot fail to make us all yearn for the presence of the Holy Spirit to touch and lead all our lives.

And let us not lose this opportunity.

Reviewed by David Suchet CBE

Visited by God is published jointly by Aquila Books U.K and The Institute for Orthodox Christian Studies, Cambridge.

A number of years ago I read Adam McHugh’s book Introverts in the Church and thoroughly enjoyed it. I found it to be very insightful and helpful. It helped me to better understand myself, because I am an introvert. When I learned that there was a book about introverted charismatics this captured my interest. While the context of both books is the church, this present volume brings the discussion at little bit closer to home for me. For almost forty years I have spent the majority of my church life in Pentecostal churches or churches that were open to the charismatic gifts.

The author, Reverend Mark Tanner, is Warden of Cranmer Hall in Durham. He has been a participant in the New Wine ministry in the United Kingdom; this ministry is charismatic in nature. So he writes not merely as an observer of the Charismatic Movement but rather as a participant.

Rev. Tanner poses an interesting question in the preface of the book. He writes “Is introversion a sin to be forgiven, an illness to be healed, or some kind of oppression to be defeated?” (page 14). He promptly answers these questions by saying “I have come to believe that introversion is none of those things. It is a creation gift. It is part of the image of God” (page 14). He goes on to say that becoming a Christian did not cause him to have another foot, become a girl, nor did it turn him into an extrovert (page 15).

In chapter 2, the author discusses characteristics of introverts, these include: drawing strength from the inner world, having a desire for reflection, and working well by themselves (page 32). He also dispels some common misunderstandings or misconceptions that people have about introverts. Tanner tells us that introverts are not necessarily shy, antisocial, arrogant, inarticulate, or self-sufficient.

Chapter 3 looks at introversion in the Bible. The author admits that it is not really helpful to try to identify introverts in the biblical text; however, he does identify traits that introverts typically have which are found in the lives of a number of biblical characters. He offers a very limited number of examples. He mentions: Moses, Elijah, Jesus, Paul, and Martha and Mary.