“How Christians Can Break the Stronghold of a Curse-Informed Worldview: A Nigerian pastor refuses to live his life by this framework—and he wants to help the African church get there too” Christianity Today (September 11, 2023).

PneumaReview.com author Godwin Adeboye is interviewed by Geethanjai Tupps.

Craig Keener, “God has not rejected his people—Romans 11” CraigKeener.com (November 27, 2023).

Scott Sundquist, “Attentiveness: Deliverance” GordonConwell.edu (October 2, 2023).

Demonic possession, deliverance ministry, and spiritual warfare continue to be controversial subjects among Pentecostal/charismatic believers. In his presidential blog, President Sunquist of Gordon-Conwell Theological Seminary addresses how the school will seek to allow more diverse perspectives on this topic while remaining true to Scripture. “I’ve come to see that the spiritual experience of Christians in Brazil, Nigeria, or China is vastly different from that of most U.S. Christians. As a seminary we have made it seminal to our identity that we teach from a thoroughly biblical and global perspective. We teach from all of the Bible and for all the nations.”

Image: Alexandr Podvalny

Craig Keener, “A backstory to the 2023 Asbury Revival” CraigKeener.com (December 6, 2023).

Brad East, “Doubt Is a Ladder, Not a Home: Churches should welcome questions. That doesn’t require embracing perpetual doubt” Christianity Today (February 20, 2024).
 

PR

The editor, Robert W. Graves is a Pentecostal scholar and president of The Foundation for Pentecostal Scholarship. This non-profit encourages Pentecostal/Charismatic authors, with awards for excellent new works. Mr. Graves has had a long-standing passion to defend Charismatic and Pentecostal claims of the present-day activity and gifts of the Holy Spirit.

The topic of the book, a rebuttal of cessationism, is both important and sad. It is sad because many good Christians still dispute the reality of the gifts of the Spirit (1 Cor 12–14) in the life of the contemporary church. This is over a hundred years after the Azusa Street revival and over sixty years after the Charismatic renewal burst among mainline churches. The suspicion and resistance to the operation of these gifts came under renewed attack in recent decades by the popular and influential ministry of the Rev. John MacArthur. His radio ministry and multiple books have lambasted gifts of the Spirit as bogus and their practice as heretical. This reviewer has had the honor of being the object of his critical comments with an entire chapter criticizing my work.[1] In fact Mr. Graves edited an earlier volume of essays dedicated to responding to MacArthur’s cessationist best-seller, Strange Fire.[2]

The Kingdom Case against Cessationism has a forward by Dr. Craig Keener, currently the most well-known and distinguished Charismatic New Testament scholar. The book is made up of 12 chapters by various authors, several of which are widely known and respected, such as Randy Clark and Michael Brown. But all are distinguished scholars in their fields.

The articles are uniformly excellent, and I found Randy Clark’s contribution, “The Inaugurated Kingdom of God–Now and Not Yet,” particularly useful. The same for Mr. Graves’s contribution, “Cessationism and the Struggle for the Promises and Commands of Jesus.”

The Kingdom Case against Cessationism contains three essays by Jon Ruthven, whose death has been a serious loss to Pentecostal scholarship (and to whom this book is dedicated). They were taken from his PhD masterpiece that also produced On the Cessation of the Charismata.[3]

The Kingdom Case against Cessationism has an index of persons as well as an index of biblical citations and ancient church sources. It is especially valuable to pastors and church leaders who have people in their congregations who still hold to the cessationist view. It is a handy source of biblical answers to the folly and “heresy” of cessationism. Mr. Graves is to be commended for his scholarly and useful work for the Charismatic/Pentecostal churches.

Reviewed by William De Arteaga

Notes

[1] John MacArthur, Reckless Faith (Crossway, 1994).

[2] (Nashville Thomas Nelson, 2013) See Strangers to Fire: When Tradition Trumps Scripture (Tulsa: Empowered Life Academic-Harrison House, 2014). [Editor’s note: See the Strange Fire roundup at PneumaReview.com: “Are Pentecostals offering Strange Fire?” See also the PneumaReview.com interview with Strangers To Fire editor Robert Graves and reviews by Tony Richie, John Lathrop, and further reflections by Jon Ruthven.]

[3] Jon Ruthven, On the Cessation of the Charismata (Tulsa: Word and Spirit, 2010). [Editor’s note: See Amos Yong’s review of Jon Ruthven: On the Cessation of the Charismata.]

Stephen D. Barkley, director of pastoral leadership and campus pastor at Master’s College and Seminary in Ontario, Canada, offers an intriguing study on contemporary prophetic practice in the Pentecostal/Charismatic context. Barkley, being a Pentecostal scholar and practitioner, explores anew the prophetic ministry through the lens of socio-theological inquiry. His utilization of both social scientific lenses and theological lenses resulted in this empirical study that explores, analyzes, and consequently validates the sacramental and contemporary significance of prophecy in the Christian church today.

The prophetic ministry has been plagued by controversies both within and outside Pentecostal circles. Numerous publications have been produced in the theological effort of exploring, understanding, and analyzing the ongoing practice of prophecy in Pentecostal/Charismatic churches worldwide. Barkley joins the conversation by dialoguing Old Testament prophecy with present-day personal experiences in Pentecostal/Charismatic circles. Interestingly, he finds an avenue for dialectic conversation in the intersection of social science and theology. The resulting research became his dissertation, now published in this book form, Pentecostal Prophets.

Having clearly stated the book’s underlying assumption, Barkley describes charismatic prophecy as a “leitmotiv” in the Bible as well as in Christian Church history (11). Simply defined, prophecy for him, is a message communicated from God through a spokesperson for a recipient (whether a community, an individual, or an occasion) (13). Barkley affirms the centrality of prophecy in the ministries of Pentecostals, and its various streams like those affiliated with the Third Wave movement or those considered as Charismatic or Neocharismatic. For Pentecostals, prophecy or the prophetic experience is a key component of Christian spirituality.

The book comprising of six chapters flows like a dissertation report, but with reader-friendly editing. In the first chapter the basic details of the study are clearly laid out, including research questions, assumptions, and methods. In chapter two, the literature review is presented. In said chapter, theoretical and empirical studies done on the practice of prophecy are thematically discussed. The chapter ends with Barkley by offering the study as a contribution to the ongoing theological discussion and a corrective to the over-emphasis on discontinuity between Old Testament prophecy and New Testament prophecy.

In chapter 3, Barkley discusses the experience of Hebrew prophets, specifically highlighting Jeremiah. In chapter 4, he presents data on contemporary experience of prophecy from personal experience, as well as from respondents who are practitioners in prophetic ministry. In chapter 5, the author brings both worlds of Old Testament prophets and contemporary prophets in dialectical conversation. The final chapter offers the author’s findings, limitations, conclusions, and suggested areas for research. The book is a tightly presented case for Pentecostal/Charismatic prophecy.

I recommend the book to those interested in understanding prophetic practice and spirituality. As Barkley explains, the book is beneficial to “the ordinary, the ecclesial and the academic” (17). His study certainly gives us a new perspective in understanding the similarities (or dissimilarities) between Old Testament prophetic practice and contemporary prophetic practice. It also provides insights into a specific context of prophetic ministry, namely that of the PAOC and PAONL. The theological reflections offered can guide the praxis and policy development of prophetic practice in Pentecostal/Charismatic churches today.

Reviewed by Lora Angeline E. Timenia

Publisher’s page: https://wipfandstock.com/9781666768022/pentecostal-prophets/

Messianic teacher Kevin Williams invites us to look deeper at the countdown to Pentecost.

Of all 613 of God’s instructions in the Hebrew Scriptures, Leviticus 23:15 has got to be one of the easiest and least inconvenient. No work to perform, no offerings for the layperson. Just words.

“You shall count from the next day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed” (Leviticus 23:15).

Memorial Tablet and Omer Calendar by Baruch Zvi Ring (1904).
Image: Wikimedia Commons

It’s referred to as “Counting the Omer.” Immediately following Passover, observers count off the 49 days leading to Shavuot/Pentecost. Day 1, day 2 … day 49, Pentecost. Takes less than a minute per day. Again, this has to be among the easiest of the Most High’s instructions.

So what? What’s the big deal, who cares, and what’s the spiritual benefit for a Christian?

Benefit v. obedience is a good topic for a separate article, but let’s see how we can polish this biblical gem.

“My word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in the thing I sent it to do” (Isaiah 55:11). For the Christian, that’s a healthy perspective, not just about Leviticus 23:15, but the entirety of the Bible.

Quick diversion to make a point. Jesus said, “Therefore, whoever shall break one of these least commandments and teach others to do so, shall be called least in the Kingdom of Heaven …” (Matthew 5:19). Counting the Omer is, as I mentioned, ridiculously easy to do—perhaps one of the “least commandments,” which ought to say something right there. But I digress, Jesus goes on to say, “You have heard that it was said, ‘You shall not commit adultery;’ but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart” (Matthew 5:27-28).

Adultery, a weightier commandment, yes? Under the terms of the Law of Moses, pretty simple—don’t sleep around. But the Messiah brings it closer to home and lifts it out of the physical to reinforce the Torah and highlight its spiritual application. Just looking with lust renders you guilty, a transgressor of God’s instructions.

Ah, not so simple after all. In fact, everyone is guilty of breaking God’s instructions under this perspective. The commandment has gone from an act and something you do or do not do in the physical world and has been amplified into a much deeper, more profound application with spiritual consequences. Boy, this commandment really drives home how badly we need a Savior (see Galatians 3:24)!

So back to Counting the Omer. It’s easy to do. Incorporate it into daily devotions or some such and check off the box. Done.

Yea … but no. That would fulfill the physical act, but still misses the spiritual application.

God’s Word does not return to Him void. And in Matthew 5, Jesus shows example after example that the Torah—God’s instructions—are not merely a list of exercises. They have a point and yield spiritual consequences.

So what spiritual applications are there, might there be around the exercise of counting off 49 days?

Wheat sheaves
Image: Trish Steel/Wikimedia Commons

God instructs us to count the days—which should end all debate. God said it, that settles it. But humans have a natural disposition to resist being told to do anything, even when the Sovereign Most High, King of the Universe says, “This is a statute forever in all your dwellings throughout your generations” (Leviticus 23:21).

But sometimes our thinking is askew. Inside we want to know “What’s in it for me?” Spiritually, this is lustful thinking. Following God is never about what you get, but what glory God receives from you. It’s about surrender and abandon, not rewards and gratification.

Counting the Omer is a very simple means by which to demonstrate that God is in charge, not you, and that you are committed to living a faithful life. This glorifies Yahweh.

As long as it is approached as just a box to check off, there is little to no personal investment. To what does the Omer count? Pentecost (aka Shavuot), the birthday of the Church. They are 49 days of anticipation, looking forward to one of God’s moadim—appointed times that commemorates the giving of the Torah and the giving of the Holy Spirit—two monumental spiritual events! The days of Omer can be anticipatory, a daily escalation of joyful anticipation.

If God instructs us to count these days, and we do, we can rest assured that—as far as this activity is concerned—we are in harmony with God’s word and will, and that is no small matter. In a world driven to distract, staying the course can be an accomplishment in its own right.

Certainly, this is the least we can do for one of the least of the commandments. Can we give God our least? Is He worth at least that?

The paper is over 40 pages long with another dozen pages in bibliography, so therefore not really suitable as something to post online. However, here is an introduction to a related book:

The Unforgotten: Historical and Theological Roots of Pentecostalism in Bulgaria
This book tells the story of four early Pentecostal families who brought the message of Azusa to Bulgaria, Eastern Europe, and Russia. The research has taken over a decade to complete. It started with a brief article on the beginning of the Pentecostal movement in Bulgaria, where unfortunately many church archives were destroyed during Communism. Consecutively, the research led my wife and I on a long journey from the Southern Baptist Historical Library and Archives in Nashville, to the Assemblies of God headquarters in Springfield, the Graduate Theological Union at Berkeley, Pusey Library at Harvard, the British and Foreign Bible Society in Cambridge, and countless Bulgarian churches. We are grateful to the Flower Pentecostal Heritage Center for making readily available their denominational archives. Dr. Albert Wardin graciously opened the door for research in Nashville and Berkeley, where most documentation of Voronaev’s early ministry are preserved. Dr. Cecil M. Robeck, Jr. of Fuller provided tremendous guidance to the life and ministry of Frank and Anna Bartleman through virtually every step of their journey and every address they occupied. We are also thankful to Dr. Oleg Bornovolokov of the Ukrainian Evangelical Theological Seminary in Kiev, who helped with various KGB/FSB documents and the NKVD dossiers from Gulag. The papers included in this book were presented at Society for Pentecostal Studies meetings between 2010 and 2021. The first part of the book appeared in vol. 30 (2010) of Assemblies of God Heritage magazine and their December, 2010 editorial. The Bulgarian Pentecostal Union published our translation and commentary of Voronaev’s correspondence in their monthly Evangel. In 2011, Dr. Vladimir Franchuk, translated our Voronaev’s papers in Russian and included them in his book Revival: from the center of Odessa to the ends of Russia just in time for the 90th anniversary of Pentecostalism in Russia. Most of the historiographical data presented in this book is being published openly for the first time.

PR

For more about the Society for Pentecostal Studies, visit their website: sps-usa.org/

This year’s topic of the CLF was to be “Flooding the Darkness with Light.” Several of the speakers and discussions strayed out of topic and centered on the issue of Church unity and ecumenism, a fine topic indeed, but one covered last year. Left uncovered was any mention of spiritual warfare – which most certainly will be the theme of next year’s CLF meeting.

The woman playing the violin is Ladonna Taylor, who has a special anointing in her music.

Two speakers were especially instrumental in shaping the course of the meeting and acting as vehicles of the Holy Spirit. The first was the Rev. Carolyn Moore. She is a Methodist pastor who has led the exodus of many orthodox Methodist churches out of the United Methodist Church and into the Global Methodist Church. Her presentation of the separation from the UMC especially touched me as I, as a former Episcopalian, was forced to tread the same route into the (orthodox) Anglican Church in North America.

Moore’s presentation was pertinent to many in the Church today. She described the decline and division of the UMC as the result of the ascendancy of Liberal theology which at its root denies the divinity of Jesus and the trustworthiness of scripture. For those embracing this movement, pluralism and inclusivity became more important concepts than upholding the unique claims of Jesus as the Son of God and Savior and other doctrines essential to Christianity. A great insight she shared was that ecumenical dialogue is good for the Church, as Christians get to understand and appreciate Christians in other denominations, but pluralism crosses the line into heresy by claiming that all viewpoints are equal and thus truth is unobtainable. This happened to the UMC (and to the Episcopal Church decades earlier).

Praying over Rabbi Marty

The second speaker and the one who made the greatest impact was Rabbi Marty Waldman. He refuses to call himself a Christian, rather he calls himself a Messianic Jew – a true Jew who believes in Jesus as his Messiah and the New Testament as part of the Word of God.

If you are a Christian leader of any stripe, pastor, youth leader, blogger, etc. make plans to attend next year’s CLF. They are held in late February, but check out the CLF website at CharismaticLeadersFellowship.org

But we also have these emotional affections that can cloud our judgement. Such is the case with what we are witnessing in the Middle-east between Israel and Hamas. Since October 7, 2023, the world has watched in horror as people with very different worldviews swell a mounting death toll.

Lines are drawn, sides are taken, missiles launched, and passions fueled.

It can be no mistake that God is not yet done with the Jewish people. Their very existence, despite centuries of diaspora and persecution—only to miraculously return to their homeland after 2,000 years—is a shining example that God is alive, that he keeps his promises, that he is not yet done with the Jewish people, and that we are marching toward the soon return of our Messiah. Maranatha!

But what about the injustices we see daily? What about the Muslim Palestinians? What about the Christian Palestinians? What about? What about? These questions, normal as they are, point out the complexity of the political situation. They enrage and befuddle both the secular and spiritual mind.

However, focus on those questions alone and you may lose sight of being “transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing, and perfect will of God.”

So, what is God’s will in all of this? Paul tells us in 1 Corinthians 2:16 that “we have Christ’s mind.” The Holy Spirit, Jesus admonishes, will guide us to truth (John 16:13). Therefore, if we can set our human sensitivities aside, we can figure out what God desires.

As born again, Bible-believing, Spirit-led Christians, our cause in this crisis remains the same: preach—and live—the good news of the kingdom of heaven. You may not politically favor Israel or Hamas—do not let the political distract you from the missional. You are still called only to preach the good news. That is what God needs from his disciples in the midst of war.

Is this war prophetic? Maybe—don’t let that distract you. Are there injustices? Certainly—don’t let that distract you. Are there corrupt politicians? Always—don’t let that distract you. Might God’s purposes in all of this be thwarted? Only if you allow yourself to be distracted.

“For the mind of the flesh is death, but the mind of the Spirit is life and peace” (Romans 8:6).

Kevin Williams

Fires in Israel and the Gaza strip, October 7, 2023.
Image: contains modified Copernicus Sentinel data, processed by Pierre Markuse \ Wikimedia Commons

Outpouring: A Theological Witness, is a brief (107 pages), first-hand account of the events of the spring of 2023 at Asbury University in Wilmore, Kentucky. Both authors were professors at Asbury Theological Seminary at the time (Vickers has since moved to a position at Truett Theological Seminary at Baylor University in Waco, Texas). Some of the material in chapters one and four was previously published in articles in Christianity Today in 2018 and 2023, but those reprinted portions are key to the telling of the events of the Asbury Outpouring, and theological reflection on those events.

In the introduction to the book, the authors point out that while they are trained, experienced theologians, they were careful to approach the events occurring around them as learners, rather than as dogmatic gatekeepers. They state, “What was most invigorating about the Asbury Outpouring for us as theologians was the way in which it required us to return to the sites of Holy Scripture and classical Christian doctrine and theology with fresh questions in our minds” (3). The authors point out that while one always approaches such events with certain established theological convictions and presuppositions, one also has to keep in mind that God is not bound to operate only within the categories we have established.

In chapter one, Vickers and McCall relate their experiences as eyewitnesses to what occurred on the Asbury campus. Each gives his own personal account of the first service each attended (McCall on Wednesday, Feb. 8, when the initial chapel service ran well past its normal, and Vickers on Friday, Feb. 10). McCall, whose specialty is analytic theology, notes that although he is “resistant to forms of Christian experience that bypass the life of the mind” and walked into the event with “a fair bit of caution,” within seconds of entering Hughes Auditorium, he found himself speechless. “My vocation—my job—is talking about God. But what I was encountering went far beyond any talk, and I knew that my words were so far from adequate” (16-17).

One frequent critique of the Asbury Outpouring that appeared on social media centered around it not “checking all the boxes” that some individuals from certain ecclesial traditions expect as marks of “true revival.” Vickers and McCall write, “Differences in descriptions of God’s manifest presence and power should not be cause for alarm. If our thinking about God is anchored in Holy Scripture, this is precisely what we should expect. Throughout the Bible, God’s presence and power are depicted in a variety of ways” (25). It is unreasonable to expect everyone who has an encounter with God to describe what they experience and feel in perfectly formed systematic theological language (especially when dealing with college students who, even though they are enrolled in a Christian university, are not all Bible majors).

Chapter three is entitled “Word and Spirit.” Here the writers touch on the doctrine of Scripture, pointing out that “the ultimate point of studying the Bible is not to know the book better but to know God better” (52). They go on to survey the Trinity, the incarnation of the Word made flesh, the high priestly role of Christ in the work of salvation, and the Person and work of the Holy Spirit in making God known to humanity. In the conclusion to this chapter, they write, “Outpourings and manifestations are possible because the one who became incarnate and dwelled among us remains present now throughout the world in the power of the Holy Spirit. If this is not the case, then outpourings are religious manias, and those who participate in them are delusional, manipulative, or both. But if in the power of the Holy Spirit the risen Lord remains present now throughout the world, then outpourings can be thought of as being among the means by which God is drawing all people to himself” (67).

Reviewed by Brian Roden

Preview Outpouring: https://books.google.com/books?id=Zly9EAAAQBAJ

Publisher’s page: https://wipfandstock.com/9781666776140/outpouring/  

PneumaReview.com: Your first book Speaking in Tongues: A Multidisciplinary Defense addresses a subject that is very controversial in some sectors of the church today. Why is speaking in tongues so controversial since it is mentioned in the Bible?

Timothy Laurito: Speaking in tongues can be a contentious subject for some within the church, especially for those who hold to a cessationist perspective (spiritual manifestations have ceased). While the cessationist position is losing the debate on the grounds of the biblical evidence, it is still hotly debated.

Additionally, speaking in tongues can be controversial, even among those who believe in its practice. The debate here centers on how speaking in tongues should operate within the church. Therefore, it is evident that the subject is controversial on multiple fronts.

PneumaReview.com: In your experience what is the most common objection to the contemporary practice of speaking in tongues?

Timothy Laurito: The most common cessationist objection to speaking in tongues (along with all spiritual manifestations) is that they are no longer needed within the modern church because we now have the Bible. The cessationists argue that spiritual manifestations were necessary in the 1st-century church because they did not have the New Testament. They suggest that spiritual manifestation became unnecessary once the New Testament was completed and the apostles had passed.

While there is historical evidence to show that the charismatic gifts did wane during the Patristic period, they certainly did not completely stop. The Patristic period can be seen to be a time when spiritual manifestations are active and varied. Additionally, the Christian’s ultimate guide for faith and practice should be scripture, and there is no biblical evidence to support the cessation of spiritual manifestations within the church age.

PneumaReview.com: Generally, how would you describe Pentecostal/charismatic believers’ preparedness to biblically defend the practice of speaking in tongues?

Timothy Laurito: My observation is that the average Pentecostal/charismatic Christian has not been properly equipped to defend the practice of speaking in tongues. While many Pentecostals can articulate the significance of their personal encounter with tongue speech, they feel inadequate to defend their experience biblically.

My doctoral research found that 16.7 percent of the several hundred Pentecostals interviewed strongly agreed that they understood the proper function of speaking in tongues within the church. Additionally, only 52.8 percent of Pentecostals interviewed felt confident in explaining the act of speaking in tongues to non-Pentecostals.

PneumaReview.com: What can pastors and church leaders do to help prepare Pentecostal/charismatics to better defend their doctrine?

PneumaReview.com: Do you think that classical Pentecostal churches gives less attention to Spirit Baptism today than they did in the past?

Timothy Laurito: Both from my personal experience and my study of Pentecostal history, I believe that it is evident that the modern Pentecostal church has put less emphasis on Spirit Baptism. This is not merely subjective observations, but a growing number of studies point to an alarming trend within the Assemblies of God (USA): our Pentecostal practice of speaking in tongues is in decline. Statistics reported by the Assemblies of God (USA) reveal that the major worship service attendance grew by 9.1% from 2009 to 2019. However, during this same period, the number of Spirit-baptisms reported was basically flat (1.0% growth). Additionally, the Acts 2 Journey research found that between 2016–2019, most of our conversions took place in our larger churches (200+). However, these same churches experienced a 13% decline in Spirit baptisms during this period.

While faced with the reality that the number of Spirit baptisms in the Assemblies of God USA is trending downward, this should not make us wish for “the good ole days” or cause us to settle for a new normal. Instead, it should drive us to action. It should motivate us to engage this issue with Spirit-inspired confidence and inspire us to see this generation experience Spirit baptism as evidenced by speaking in other tongues.

PneumaReview.com: In your second book Pentecostal Perspectives: A Guide for Faith and Practice you cover several different subjects including: a biblical worldview, Scripture, salvation, discipleship, missions, and prayer. How did you decide which subjects to include in the book?

Timothy Laurito: The book aims to introduce essential theological themes and then show what a Pentecostal perspective adds to the subject. With this in mind, I chose topics that are foundational for every Christian.

Additionally, I laid the book out with the intent that each chapter would build upon the previous subject. The book is designed so that the sequence of the chapters helps the reader see how a Pentecostal perspective integrates with the whole Christian faith and practice.

PneumaReview.com: Who is your intended audience for Pentecostal Perspectives?

Timothy Laurito: By presenting a Pentecostal perspective, I am not claiming to represent all perspectives within Pentecostalism. Since there are nearly 650 million Pentecostal adherents worldwide, it would be unwise to assume the content of the book describes all Pentecostals and their perspectives on matters. Like any group of this size, one should expect great diversity within Pentecostal thought.

Instead, the objective is to provide the reader with a clearer understanding of the unique perspectives Pentecostalism contributes to the Christian life. For the Pentecostal, my desire is for you to discover new depths to your experience in the Spirit.

The book also aims to bridge the divide between Pentecostal academia and the Pentecostal pew. My observation has been that the academy and the average churchgoer tend to operate in separate silos with little effort made to connect them. The book offers scholarly footnotes and additional recommended reading at the end of each chapter. However, the tone of the book is conversational and approachable.

PneumaReview.com: What would you say is the greatest need in classical Pentecostal churches right now?

PneumaReview.com: What are their greatest strengths?

Timothy Laurito: The greatest strength of the Pentecostal church has always been its radical openness to the Spirit. This one characteristic has accounted for the unprecedented growth of the Pentecostal movement. As we move forward in the 21st century, I pray that this strength will continue to be the catalyst for an outpouring of the Spirit in our day.

PneumaReview.com: How might Pentecostal Perspectives be helpful to a non-Pentecostal who reads it?

PneumaReview.com: In both of your books it is clear that you want your readers to be people who are biblically knowledgeable. What types of instruction or study can help believers increase their understanding of Scripture?

Timothy Laurito: I firmly believe that for Christians, there’s no replacement for understanding and applying the teachings of the Scripture in daily life. A key idea in Pentecostalism is that theology should be more than just theoretical concepts. It should, through the Holy Spirit, become a part of a Christian’s everyday life. For those seeking a deeper connection with their faith, I recommend viewing theology not just as a set of theories, but as a practical guide. This guide not only shapes your understanding of God but also influences your daily practice of faith.

Therefore, I would suggest that the Pentecostal study theology not only with the intent of knowing about God, but with the desire to become the type of person that scripture is calling me to be.

PR

Further Reading

Timothy Laurito, “Speaking in Tongues: Why and how we should seek God for a fresh outpouring of the Holy Spirit” Influence (June 1, 2022)

Publisher’s page: Timothy Laurito, Speaking in Tongues: A Multidisciplinary Defense

Publisher’s page: Timothy Laurito, Pentecostal Perspectives: A Guide for Faith and Practice

Missionary-scholar Robert Menzies looks at what one China scholar says about recent changes in religious policy in China: this is not an attempt to make churches more Chinese. Rather, this is a move to politically domesticate the church in China. Despite this, there are reasons for hope.

Fenggang Yang, “Xi Jinping is Not Trying to Make Christianity More Chinese” Christianity Today (Jan 16, 2024).

I warmly recommend this well-written and informed article on the current state of Christianity in China. Professor Yang’s candid assessment of the current religious policy of the Chinese Communist Party (CCP) and what it means for the Christian church are, in my view, on target. Yang’s main thesis is clearly stated in the article’s tagline, “The primary goal of Zhongguo hua is not cultural assimilation but political domestication. Yet I’m more confident than ever that house churches will survive.”

Fenggang Yang, Professor of Sociology at Purdue University, makes several important points: First, he astutely argues that the term “Sinicization” (often used to translate the Chinese phrase, Zhongguo hua) is inaccurate and misleading. Yang insists that a new term is needed because the goal of Zhongguo Hua is not the faithful contextualization of the gospel in contemporary China—the Chinese church has actually been quite good at this—but rather it’s political domestication. Thus, Yang proposes the term, “Chinafication,” as a helpful descriptor of the CCP’s attempt to co-opt the church. Second, Yang provides important historical context for understanding the Chinese Church’s “bitter Winter” that actually began in earnest at the beginning of 2018 when new, restrictive religious policies were enacted. Persecution is real and Yang offers numerous concrete expressions of the CCP’s attempts to muzzle and control the church. For example, churches are required to display “patriotic posters” such as “Love the party, love the state, love the religion” (note the priority assumed in the sequence of commands). While the CCP has attempted to eradicate the house church movement, the resulting wave of persecution (including the imprisonment of vocal house church pastors) has simply forced the church to move “underground” by operating more discretely and in smaller groups. Finally, Yang seeks to answer a question he raised five years ago, “Will Chinese house churches survive the latest government crackdown?” His answer today is a “resounding yes.” He describes the proliferation of meetings of small groups of believers (numbering in the dozens rather than in the hundreds) and the growth of online meetings. The essential point is that house church Christians have “held on to the teaching of ‘not giving up meeting together’ (Heb. 10:25).”

Reviewed by Robert Menzies