A Visible Unity: Cecil Robeck and the Work of Ecumenism is a revised version of Josiah Baker’s dissertation, written under the supervision of Veli-Matti Kärkkäinen at Fuller Theological Seminary’s Center for Advanced Theological Studies. In this book, Baker argues that methods of ecumenical work express a shared ecclesiology among churches, and that as these methods evolve, the ecclesiologies of churches working together converge. To support his thesis, Baker traces the thought and contributions of Pentecostal historian and ecumenist Cecil “Mel” Robeck throughout his years of involvement in the ecumenical movement, demonstrating how specific ecumenical methodologies have led to ecclesiological convergence among divergent groups. This is a novel approach in that Baker chooses a single person who participates in multiple ecumenical initiatives as his locus of inquiry, rather than analyzing multiple persons or ideas related to a single initiative (9). Additionally, Baker’s choice of a Pentecostal voice confronts prejudices within the field of ecumenics that have excluded, dismissed, or marginalized Pentecostals, thereby allowing Robeck’s contributions to interrogate the presuppositions that have led to such a position. One of Baker’s stated goals for his book is to “canonize Robeck as one of the most influential leaders of the ecumenical movement as it entered its second century” (xi).

The chapters draw on Robeck’s publications, personal interviews with the author, and his documented participation in ecumenical initiatives. Each chapter, from chapter 2 on, focuses on a particular ecumenical methodology. Methods include reconciling memories, conciliarity, bilateral dialogue, spiritual ecumenism, and Christian forums. In chapter 1, Baker divides Robeck’s ecclesiology into three fundamental dimensions: (1) the church as a divine initiative with God as the source of its unity and power to pursue unity, (2) the church as a historical community that inherits Tradition but is also subject to social forces, and (3) the church as the people of God that cannot exist apart from all its members (28). This ecclesiological framework informs Robeck’s thought and participation, which Baker analyzes in the subsequent chapters. Chapter 2 considers how Robeck’s ecclesiology comes to bear in his work on the Azusa Street Revival, the topic for which he is most widely recognized. Such work reflects hopes of achieving racial reconciliation through the reconciliation of shared memories, enabling racially divided churches to see themselves as part of the same story and community.

Chapter 3, on conciliarity, recognizes Robeck’s role in expanding the World Council of Churches (WCC) through his participation in various assemblies and consultations as a Pentecostal. Baker argues that the methodological shift in how the WCC pursues relations with Pentecostals directly resulted from Robeck’s work as co-chair of the Joint Consultative Group at the Harare Assembly in 1998 (100–101). Bilateral Dialogue is the subject of Chapter 4. This method creates opportunities for divergent churches to discuss issues that divide them as equals, converging in their ecclesiologies around elements of a common Tradition. Examples come from Robeck’s involvement in the Catholic-Pentecostal, Reformed-Pentecostal, and Lutheran-Pentecostal dialogues.

In Chapter 5, Baker leverages Robeck’s Pentecostal identity and Patristics scholarship to understand his affinity with spiritual ecumenism. This method, which relies on shared spiritual practices, creates a bridge between Pentecostalism and other confessions, as Pentecostals also make claims of apostolicity based on the practice of charismatic gifts, not only in the New Testament but also in the Patristic period. Finally, Chapter 6 explores one of the newest ecumenical methodologies: Christian forums. Baker acknowledges Robeck’s central role in pioneering this methodology through the Global Christian Forum (GCF). The GCF was created as a common space for dialogue outside of existing church or ecumenical bodies, with at least half of the participants coming from non-WCC member churches. Informed by his Pentecostal heritage, Robeck proposed incorporating testimonies into the form. Although initially rejected, the GCF eventually adopted the practice. Baker finds that ecclesiological convergence in Christian forums occurs through testimonies, as the sharing of stories fosters recognition of the Christian other as a fellow believer.

A Visible Unity is excellently written and remarkably well-organized. Baker is meticulous in the way he structures each chapter and section, reinforcing his thesis at each seam of his argument. The result is a coherent and easy-to-follow presentation. The Introduction will be difficult for readers new to ecumenics due to its theoretical density. However, this is to be expected from a project that began as a dissertation. With many important definitions and distinctions, non-specialists will need to slow their pace before continuing to Chapter 1. After the Introduction, though, readers will notice that Baker’s prose lightens up considerably.

This is a novel contribution that centers the work of a Pentecostal ecumenist, a label some might consider a paradox. Although Baker does well to acknowledge this tension, he could have commented on additional reasons Pentecostals are averse to ecumenism, such as suspicions rooted in premillennial dispensational interpretations of apocalyptic passages in the Bible. This added background would not only help non-Pentecostal readers better understand prevalent Pentecostal attitudes toward ecumenism, but it would also help eschew broad-brushed assumptions about Pentecostals and their eschatology by showing that Robeck, though unabashedly classical Pentecostal, does not share those same suspicions. Still, the portrait Baker paints of Robeck sufficiently illuminates and nuances ecumenical and Pentecostal discourse. I recommend A Visible Unity to seminarians and specialists who are interested in ecumenics, Pentecostal studies, systematic theology, and missiology.

Reviewed by Jacob A. Palma

Publisher page: https://www.bloomsbury.com/us/visible-unity-9781978717206/

Discover more from Mel Robeck at PneumaReview.com

The missionary ministry of Heidi and Rolland Baker is widely known and their stories of miracles throughout Mozambique are legendary. In this book, the Bakers take the readers on a journey into the heart of the mission as they narrate their own story with their own words. The book is divided into four parts: passion, suffering, challenges, and the supernatural sustenance of the Holy Spirit. Overall, it is a delightful read that is amply illustrated by photos and testimonies.

Heidi Baker’s voice narrates most of the book as she tells her story to the reader, as if sitting in the comfort of a warm home. There is a repetitive (and convicting) theme that appears throughout the book: “if I don’t … then who will” (page 10 and many others). If I don’t go, if I don’t do, if I don’t speak, if I don’t help… then who will? Her point being, she is being compelled to go by the Holy Spirit because the need is so very great. This urgent calling is similar to the calling of Mother Teresa, who’s life calling reflects on the teaching of Jesus in Matthew 25:40, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

While the book is a testimony of the goodness and grace of God, it is also a report to current supporters and an appeal to potential supporters. Nevertheless, it is pleasing and heartwarming to read about the way God is moving in Mozambique.

Reviewed by John Miller

Publisher’s page: http://bakerpublishinggroup.com/books/learning-to-love/343201

Proclaiming the Scandal of the Cross is principally a supplemental volume to an earlier book entitled Recovering the Scandal of the Cross (2000, second edition 2011), which was co-authored by Joel Green and Mark D. Baker. The earlier volume pointed out several weaknesses with the penal satisfaction model of the atonement, particularly in the thought of nineteenth century theologian Charles Hodge, and Baker hopes to build upon this work. The editor notes many misconceptions of the atonement that are commonly perpetuated within popular Christianity, and he desires to correct these mistaken beliefs. Notably, Baker wants to discredit the idea that penal satisfaction is the only biblical view centered on this theological concept, so he presents a variety of models for consideration. Metaphorically he proposes a “choir” of voices and not just a soloist. Baker is clear to point out that he is not opposed to all forms of the substitutionary model, but he is very cautious about the manner in which the penal satisfaction theory is employed. For him, no single model can fully exhaust the power and mystery of the atonement, and he hopes that the presentation of multiple views can “be a catalyst to advance creative thinking about communicating the atonement” (36).

The bulk of this volume is dedicated to presenting twenty different contemporary theories of the atonement through the words of many diverse contributors. These authors range from well-known authors, such as C.S. Lewis and Rowan Williams to lesser-known pastors. These theological approaches not only vary in content, according to the model that they present, but they also differ in style. Some of them are drawn from larger theological works, while others are taken from sermons, chapel talks, youth group lessons, and autobiographical presentations. Baker is to be commended for the vast assortment of voices that he includes from various branches of the Christian Church, such as Evangelical, Eastern Orthodox, and Anglican. At the beginning of each chapter the editor provides some background information concerning the context from which each model was taken. At the end of each chapter Baker also provides a brief reflection upon each passage, highlighting some of its main features – or at least those features that he wants to emphasize. At several points throughout the reading of this text, however, I was left wanting more reflection and analysis of each theory from the editor.

Overall, Baker’s goal to present a vast array of atonement models and to supplement certain dominant models is commendable. His goal of reaching a popular audience is feasible based upon the manner in which the contents are exhibited, and I could envision this text being used in a college-level classroom or an adult Christian education setting. It would likely evoke some stimulating thought and vibrant conversation. For example, some readers may find the narrative form of many of its chapters to be engaging and comprehensible. Those with higher-levels of theological training, however, may find some of the models, or at least their presentation, to be too simple and lacking the various nuances of each theory. Herein lies one of the challenges that Baker attempts to overcome: the strengths of presenting these models to a popular audience must be weighed against the possible charge that some models have been “watered-down” too much. Consequently, and to build upon his musical metaphor, the text should be viewed as an opening number in this musical concert of atonement theories. It is a number well-worth the price of admission.

Reviewed by David Bradnick

Publisher’s page: http://bakerpublishinggroup.com/books/proclaiming-the-scandal-of-the-cross/230810

Rolland Baker, along with his wife, Heidi, have served on the mission field for the last 35 years, most of their time has been spent in Mozambique, Africa. Many people within the Pentecostal and Charismatic Movements are familiar with the ministry of the Bakers. Their ministry is known for its testimonies of miraculous provisions, healings, and miracles, things that most Christians would like to see in their churches and ministries. However, what may be less known are the challenges and difficulties they have faced. In the preface of the book, Elisha Baker, Rolland and Heidi’s son, chronicles a number of these less than desirable experiences. His list includes imprisonment, deportation, being falsely accused, being robbed, being beaten, numerous death threats, and some severe health challenges. This list of challenges reminds me of the apostle Paul’s list in 2 Corinthians 11:23-29. In the midst of all of these trials the Baker’s ministry has flourished.

In this book Rolland Baker writes about the five core values that have preserved and prospered Iris Global. The five core values are: Find God, Depend on Miracles, Go to the Least, Suffer for Him if Necessary, and Rejoice in the Lord.

In the introduction of the book the author gives the reader a brief look at the five core values. After this he devotes a full chapter to each, providing a more extensive look at each one. These five chapters contain some simple, yet profound, insights.

PneumaReview.com speaks with Rolland Baker about Iris Global and his new book, Keeping the Fire.

Rolland and Heidi Baker

PneumaReview.com: Many people know about the work that you and Heidi are doing in Mozambique but Iris Global has leaders in over 30 nations. What are some of the other nations that Iris works in?

PneumaReview.com: In your new book, Keeping the Fire, you write about the five core values of Iris Global, please tell our readers what they are.

Keeping the Fire: Discovering the Heart of True Revival from Chosen (October 2016).

Baker: Our first core value is that we believe there is no limit to the extent of which we can know God and experience him. Jesus is not just the destination to some place, he is the destination. All the mysteries of life are hidden in him for us to discover as we seek Him with all our heart, mind, and soul. Not only can we find God, but also we depend on Him completely. This is our second core value. We do not put confidence in the flesh – either in people or plans. Our confidence is in Jesus, and all fruitfulness flows from intimacy with him. Our third core value is to look for revival and begin ministries, not always but as a general rule, at the bottom and not the top. This means going to the least, to the poor and the unwanted. It means going to the people most Churches don’t want to have anything to do with; the people others have given up on and thrown away. We go to the most hurting, the most broken, and the forgotten of the world as vessels of the kind of love the world has never seen. This leads to our fourth value, the willingness to suffer, if necessary, for the sake of the Gospel. The Bible tells us that we will share Jesus’ glory to the extent and in the proportion we share his suffering. Some people might teach that he suffered so that we won’t have to. But we in Iris don’t feel that way. We feel that he suffered so that he could save us from our sins and give us a heart like he has so that we can live the way He lived among evil opposition. We are not about to tell people that if you get into tough stuff that you’re doing something wrong. In fact, in this world we are told we will face evil opposition, but we also realize that trials and tribulations produce a character in us that proves to the glory of God. It was for the joy set before him that Jesus endured the cross. Therefore, our last value is deeply important, and that is the joy of the Lord. In His Presence is fullness of joy, and with Paul we testify that in all our troubles our joy knows no bounds. It is our strength and energy, without which we die. People tell me all the time places of persecution and difficulty are not places to experience joy. We are told that we need to get serious and focus on problems. But, it was the persecuted Christians in China that taught me that joy is the energy of the Holy Spirit. It’s the joy given by the Holy Spirit that kept Christians from losing hope in prison, solitary confinement, and torture in China. If they needed it, and if Jesus needed it to go through the Cross, then we must need it too! It’s for the joy set before us that we are willing to do the stuff. Without joy, life is meaningless. Love without joy is a killer. The perfection of Heaven, and of the gospel is that perfect love which results in joy and that’s the whole outcome of everything!

P. W. Baker, Doomed Edifice: The Eclipse of the Prophetic Ministry and the Spiritual Captivity of the Church (Eugene, OR: Wipf & Stock, 2010), 137 pages, ISBN 9781608990405.

Doomed Edifice is a brief historical survey of the first three centuries of ecclesial organizational and worship practices which seek to trace the development of the institutionalization of the early Christian church. P. W. Baker compares and contrasts several elements of early Christian ecclesial practices and doctrines with that of the early first century church. After an examination of these doctrines and organizational developments, Baker compares the contemporary Western church to his findings to make bold statements regarding institutional Christianity. As the title denotes, Baker’s argument is based upon his presupposition that, “the institutional church is an edifice built upon man’s wisdom and was doomed to failure” (xvi). Specifically, Baker attempts to synthesize this historical account in hopes of identifying how the prophetic ministry functioned within these churches. According to Baker, the organizational development of the episcopy and the institutionalization of these structures caused the prophetic ministries to wane and ultimately cease within this time period.

Baker argues successfully for the twofold prophetic ministry and the distinctions between their operations within the first century ecclesial bodies. He clearly identifies some predominant doctrinal beliefs that influenced early Christian life and how they related to their society. Chapters six and seven are particularly interesting in that Baker introduces the premise that the rise of the episcopacy was a result of the believing community’s confrontation with heresy and persecution. He also correlates this historical development with the displaced authority of the apostles and prophets. Baker develops this argument to conclude that the idea of apostolic succession and ultimately the papacy was a human endeavor to obtain power and authority in the position of a single man. For Baker the development of the hierarchical structures and institutionalization of the church is not the same church that Jesus established. As a student of the Hebrew Bible, it is refreshing to note how Baker incorporates the concept of a fluid community as depicted within the symbolism of the tabernacle and God’s presence in its midst.

Through this restorationist ideology, Baker seeks to correct what he identifies as a marginalization of the prophetic ministries. Although, there are many variations of the usage and application of restorationism, it is apparent that Baker‘s treatise is influenced by his beliefs that a return to this primitive church model of ecclesiology will resurrect the life and vitality of the Western contemporary church. Baker drives hard to equate spiritual decay with the institutionalization of the church. However, this ideology is not new. The Radical Reformers were strong advocates for ecclesiastical primitivism. One recent expression of the primitivist urge has emerged as an apostolic-prophetic movement which has included proponents such as C. Peter Wagner, Rick Joyner and Mike Bickle.