“Women can be ordained and preach, but they are not permitted to teach theology.” These were the instructions I heard in a Pastoral Epistles class during my junior year at an Assemblies of God Bible college. I walked away from it confused and frustrated because I sensed a call to teach. As a female, I had heard that I was empowered by the Holy Spirit to minister. However, in that moment, I simultaneously heard both a message of empowerment and disempowerment. It is this paradox Joseph Dutko addresses in The Pentecostal Gender Paradox: Eschatology and the Search for Equality. In this well-researched, thoroughly Pentecostal publication, Dutko beckons Pentecostals to a live out today an equality as imagined in the eschaton—the time when God will be all in all (1 Cor 15:28).

As both a pastor and an academically-trained theologian, Dutko intersects Pentecostal history, eschatology, pneumatology, and biblical texts to form a solid foundation for a praxis of equality. By outward appearances, Dutko’s proposal may seem to some to be strictly theoretical, but it is not. It is a praxis, which, to quote theologian Ray Anderson, is “truth in action.” It is a living out today a biblical theological egalitarianism of the future. While Dutko’s Gender Paradox is academic, church leaders will appreciate how he offers specific ways (praxes) for churches to play with an expression of an eschatological egalitarianism. That is, he puts forth how we as Pentecostals may creatively live out a biblical equality between men and women that is based on our future in the new heaven and the new earth.

Dutko explores the historical pentecostal movement to demonstrate that early Pentecostals (those from 1901-1920s) drew from eschatology to authorize women in ministry. Dutko analyzes women’s stories to see how women and men defended women’s recently discovered liberties. More specifically, he explores how an eschatological approach assisted in formulating early Pentecostals’ rationale concerning gender equality. At the beginning of the Pentecostal movement, early Pentecostal periodicals indicate that men upheld the new liberation of women in ministry, overriding previously held restrictions by drawing from eschatology. Dutko then underscores the stories of Maria Woodworth-Etter, Zelma Argue, and Aimee Semple McPherson in order to determine how they biblically justified their freedom in ministry. He perceives that these women mainly lived out their newfound freedom, but when they were called upon to defend it, they drew from eschatology.

Contrary to the restorative approach’s method of biblical interpretation, whose aim is to return to the New Testament church, Dutko draws from an eschatological lens when interpreting three essential biblical texts. By doing so, he seeks to create a unifying, egalitarian account of Scripture that mirrors early pentecostalism and contemporary Pentecostal scholarship. Dutko uses the following texts to serve as a guide for scriptural interpretation in relation to egalitarianism: Genesis 1—3, Galatians 3:28, and Acts 2:17-18, which are respectively entitled creation, the ministry of Jesus, and Pentecost. For Dutko, these are principal, egalitarian, interconnected, biblical texts that communicate the central narrative of Scripture: “creation, fall, redemption, and restoration” (132). Dutko contends that these texts have priority as they provide a model when confronted with other more culturally bound texts, such as 1 Corinthians 14:34-35 and 1 Timothy 2:11-15, which restrict women. His granting privilege to certain biblical texts over others is not unusual since what is clear in Scripture is frequently used to interpret ambiguous texts. That is to say, not every passage of Scripture is regarded equally in Christianity. Pentecostals normally treat Luke-Acts as more important, turning it into a hermeneutical guide when discussing Pentecostal issues and theology. With this in mind, some texts are declared more significant in relation to egalitarianism because they offer an obvious direction eschatologically—one of equality. For Dutko, these texts beckon Pentecostals to picture how they may take part “in eschatological realities” (142).

Participating in eschatological realities leads to a Pentecostal praxis of egalitarianism, liberating women to minister according to God’s call. Dutko puts forth a pre-enactment praxis model rather than a re-enactment one. The latter centers on copying the events of the past while also assuring that a repeat of said events will be genuine. The former, too, is orientated by the past, but it envisions the future and explores ways to live that out in the present. As such, the pre-enactment praxis model is connected to previous, current, and upcoming events. Dutko writes, “Pre-enactment is an exploratory rather than an explanatory model” (180). An example, offered by Dutko, is Sabbath-keeping. A pre-enactment praxis of Sabbath-keeping contains an open inquiry of conceptualizing and testing how to live out an eschatological rest today (exploratory). Re-enactment of Sabbath-keeping is less open and more rigid as it centers on living out a Jewish ritual of the past (explanatory).

Dutko’s Pentecostal eschatological-egalitarian praxis is different from applying a biblical text, which is a linear approach. According to Dutko, an eschatological-egalitarian praxis is a process that is dialectical (back-forth dialogue of opposing/supporting ideas), experiential, and experimental while being firmly grounded in the authority of Scripture. As a Pentecostal community imagines and participates today in the realities of the eschatological biblical texts, it is both experimenting and experiencing the future hope of the texts. As such, the biblical texts become more alive and real as the community perceives more fully the meaning of the text. In this way, the praxis (truth in action) is a continual exploration as the biblical interpretation of an eschatological text is tested and experienced. The more the community experiments with living out an eschatological-equalitarian biblical text, the more they understand the meaning of the text, which leads to increasingly living it out and understanding more, etc. Pre-enactment praxis is a transformative spiral of experimenting, experiencing, and understanding the realities of the eschatological-egalitarian biblical text.

While The Pentecostal Gender Paradox mainly centers on the USA and Canada, the question remains whether or not Dutko’s proposal transfers to other races, ethnicities, and cultures, a question Dutko also asks. If it does, what characteristics or elements does it embrace that are similar or different to a Western expression? One possible varying factor is the independent revivals around the world that were separate from the Azusa Street revival, such as in India and Korea. In this light, one must inquire if the experiences of early Pentecostals in Asia were similar or different from those in the Azusa Street revival while considering the possible ways to live out eschatological realities in non-Western contexts.

Dutko’s approach is thoroughly Pentecostal in that it mirrors early Pentecostalism; provides strong biblical support; involves reflections on a theology of the Holy Spirit; and stresses a praxis that participates right now with the Holy Spirit in Christ’s ministry in the world. As I reflect today on that undergraduate lecture in Pastoral Epistles, I am greatly encouraged and hopeful by Dutko’s liberating Pentecostal theological praxis of egalitarianism. It departs from a concentration on self-agency by orienting Pentecostals to participate in the movement of the Spirit toward the renewal of all creation. Thus, may it be said of Pentecostals that our beliefs about the eschaton direct our lives today, particularly in relation to egalitarianism.

Reviewed by Pam Engelbert

Publisher’s page: https://www.bloomsbury.com/us/pentecostal-gender-paradox-9780567713650/

Preview this book: https://books.google.com/books?id=y8DREAAAQBAJ

In recent years, there have been several books from Pentecostal/Charismatic scholars challenging what has been the traditional—or default—pre-Tribulation, pre-millennial view of the end times within many P/C circles. Among these are Daniel Isgrigg’s Imagining the Future, and Not Afraid of the Antichrist by Michael Brown and Craig Keener [Editor’s note: See Brian Roden’s review]. Assemblies of God missionary scholar Robert P. Menzies adds to this discussion with his 2022 book, The End of History: Pentecostals and a Fresh Approach to the Apocalypse. While Brown and Keener mainly focus on the exegetical deficiencies of the pre-Trib position, and Isgrigg focuses on the historical development of A/G eschatology to show that the pre-Trib view should not be the only acceptable option for that denomination’s ministers, Menzies goes a step further and actively advocates for an amillennial stance.

The book is divided into two main parts and includes seven appendices containing various Pentecostal statements of faith as well as shorter excurses that did not warrant chapter-length treatment. Part One of the book consists of two chapters, the first of which addresses problems with dispensationalism, with the second dealing with issues regarding premillennialism in general. Part Two consists of four chapters, each one presenting two theological affirmations Menzies sees as important for the Pentecostal movement. The eight theological affirmations in Part Two are interspersed with expository sermons drawn from the book of Revelation that address each pair of affirmations. Much of the content of the sermons reflects Menzies’ experience working with persecuted believers in eastern Asia.

In this chapter, the author also touches on the issues of whether Revelation’s chronology is one of linear progression or recapitulation; literal versus typological fulfillment of Old Testament prophecies; continuity and discontinuity regarding Israel and the Church; and whether Revelation’s prophecies extend and add to other New Testament prophecies about the end times or reaffirms them in a new context.

Chapter Two, “Premillennial Problems,” raises issues the author encounters with premillennialist interpretation in general (including historical or classical premillennialism). First, Menzies points out the “thousand years” of the Millennium is only mentioned in one place: Revelation 20:1–7. No other New Testament writer, nor the other books attributed to John, make any reference to it. Menzies, who finds himself more in the amillennial camp, encounters difficulty in dogmatically affirming a literal one thousand year reign based solely on a seven-verse passage. For his second objection to the premillennialist view, the author again raises the question of chronology in the Apocalypse, opting for a recapitulation pattern rather than a linear recounting of events. Menzies next deals with the binding of Satan, the question of two resurrections, and whether the nature of Christ’s reign is physical and political or spiritual. But even after arguing strongly against general premillennialist interpretations, he concludes the chapter saying, “The hermeneutical approach and theological perspective of historic premillennialists are actually much closer to those of most amillenialists than to those advocated by dispensational premillennialists” (84).

Part Two of the book is titled “A Fresh Approach,” and gets into the more practical outworkings of Pentecostal eschatology. Menzies here proposes eight affirmations to which Pentecostals should hold, while avoiding disputable minutiae:

• We believe in the personal, visible, and bodily return of our Lord Jesus Christ.
• We believe that Christ’s return is imminent—that it could happen at any time.
• When Christ returns, he will judge all people: the righteous, his faithful followers, will enjoy eternal and perfect fellowship with him; the unrighteous will experience eternal separation from him and his wrath.
• God will consummate his redemptive plan in response to the prayers of his people.
• In these “last days” the church is called to bear bold witness for Jesus in the power of the Spirit.
• With his first coming, Jesus inaugurates God’s kingdom by decisively defeating the power of Satan, sin, and death. With his second coming, Jesus consummates God’s kingdom by destroying evil and redeeming his creation.
• The culmination of God’s redemptive plan includes the transformation of our world and the resurrection of our bodies.
• In these “last days” Christ calls his followers to pursue holiness by persevering and remaining faithful, even unto death.

The expositions of Revelation that accompany each pair of affirmations could easily be turned into sermons to be utilized in local churches. In regard to preaching and teaching the Apocalypse, Menzies writes, “We desperately need to highlight the central truths of the book of Revelation and other key New Testament texts that speak of Christ’s second coming, the ‘blessed hope.’ But we need to do so in a manner that avoids sensationalism and exaggeration and which is rooted in sober-minded and clear exposition of the biblical text” (p. 94).

The book concludes with seven appendices, three of which list the statements of faith of the Pentecostal World Fellowship, the World Assemblies of God Fellowship, and the U.S Assemblies of God, which provides a helpful comparison of the varying levels of specificity in the statements concerning the last things.

The fourth appendix compares and contrasts the eschatological stances of two major contributors to Assemblies of God theology: Menzies’ father, the late William W. Menzies, and the late Stanley M. Horton. The author points out that his father’s stance was premillennial but not dispensational, while it was Horton’s revision and expansion of the elder Menzies’ 1971 book Understanding Our Doctrine in the 1993 volume Bible Doctrines: A Pentecostal Perspective that greatly expanded the material on eschatology, going from one paragraph on the Rapture in William Menzies’ book to over three pages focused on a defense of the pre-Tribulation Rapture.

The fifth appendix gives a brief comparison of varying interpretations of “the kingdom of God,” while the sixth proposes two new categories for interpreting Revelation (the picture puzzle approach and the stained-glass window approach) the author feels work better than the traditional categories of preterist, historicist, idealist, and futurist. The seventh and final appendix restates in one location Menzies’ eight affirmations developed in chapters three through six.

Overall, I found the book an enjoyable read, even though I did not come away convinced by Menzies’ arguments for amillennialism. Perhaps it is my own leanings and bias in favor of historic premillennialism that keep me from understanding his line of reasoning, but I personally found the arguments unconvincing, though much better stated than I found Stanley Horton’s arguments for a pre-Tribulation view confusing in his book Our Destiny: Biblical Teachings on the Last Things, which I read for a class on eschatology many years ago.

The King is returning to judge, and He will reward the faithful and punish the evildoers. Knowing all the details of how that plays out is not as important as making sure as many people as possible are among the sheep that will receive rewards and the crown of eternal life. Therefore, we should not be quick to dismiss (or seek to disfellowship) someone who holds an end times view different from our own, but rather work together with all believers of good will who are seeking to carry the gospel message to the ends of the earth.

Reviewed by Brian Roden

Note from the Editor: On November 26, 2022, (after Brian Roden submitted this review) Robert Menzies wrote to friends and colleagues: “On November 16 Bob received news from the U.S. Assemblies of God Executive Presbyters (EPs) that they had determined he should be dismissed as an Assemblies of God (AG) minister in response to eschatological views expressed in his recent book, The End of History: Pentecostals and a Fresh Approach to the Apocalypse. This concluded a process that began some months ago.” If you would like more information about the on-going missionary work of Bob and Joanne Menzies in China, please Contact Us.

For a sample from The End of History: https://play.google.com/books/reader?id=Xr1dEAAAQBAJ

Introduction

This research is to evaluate the following hypothesis:  “That the Holy Spirit has an active role in the end times.”

The argument commences that God is eternal. He is, He always was and He always will be. When commissioning Moses to bring the Israelites out of Egypt, He tells Moses, “I am who I am” (Ex 3:14). To God there are no ‘end times’.  In His goodness, He created the cosmos, and all living things, including humanity. Out of His being He has created, a time bound earth.  Earth has a beginning (the creation), a set time duration (known only to God) and an end[1].  For the purpose of this essay “end times”  means the period of time leading up to the second coming of Jesus, and the time when He instigates His eternal “new heavens and new earth” (Rev 21:1-5, 22).

The Trinity has also actively guided creation through to humanity’s redemption by Jesus’ life, death, and resurrection. At the launching of Jesus ministry, recorded by Luke at His baptism, the presence of the three persons of the Trinity are again described (Luke 3:21). Here the Spirit was portrayed as a dove. Subsequently Luke presents the active roles of the three persons in the Trinity in the development of the church. (Acts 1:7-11, 2:1-4). Here, the Spirit was both a violent wind and tongues of fire.

The Father and the Son have explicit roles in the end times. In his description of the beginning of eternity, John received a revelation from the Holy Spirit in which he saw the end of the old world and the dawn of a new order where God makes everything new (Rev 1:10). He describes,” Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.  And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God.  He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away. He who was seated on the throne said, “I am making everything new!”… I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple” (Rev 21:1-5, 22).