Frank Macchia is one of the most recognizable Pentecostal theologians well-known for his advocacy of Spirit baptism. Far from engagement with insider concerns that are of interest only to Pentecostals, Macchia is a constructive and ecumenical thinker with particular emphasis also on the doctrines of the Trinity and the kingdom of God. Along the demands of this broader theological engagement, his latest works have taken the theme of Spirit baptism as the basis for constructing works on Justification (Justified in the Spirit), Christology (Jesus, the Spirit Baptizer), and ecclesiology (The Spirit Baptized Church). With Tongues of Fire, Macchia now offers a comprehensive systematic theology—albeit not explicitly under the theme of Spirit baptism but under the scandalous expression of this theme taken from the “tongues of fire” (Acts 2:3) in the biblical story of Pentecost. “Tongues of fire,” writes Macchia, “ultimately define our capacity to experience God” (p. 88). Still, apart from a dozen or so references throughout the text, the book has far more to say about Spirit baptism, including a dedicated section (pp. 299-317), than about “tongues.” Even the publisher’s description suggests that the book was “written with Christ’s outpouring of the Holy Spirit from the heavenly Father at Pentecost as its dominant motif.” This observation is not insignificant to a reviewer who has always encouragingly reminded Macchia that his early work on tongues will be remembered as his most evocative theology. But with the obvious reference to Spirit baptism already taken by one of Macchia’s other books (Baptized in the Spirit), the choice of title is undoubtedly a well-considered reflection of his life-long work and the underlying intentions of this systematic theology. Tongues of Fire will attract Pentecostal readers and yet challenge them to “interpret” the “tongues” differently from what they might have expected. What the book promises as a theme all-too familiar to Pentecostals is transformed into a metaphor for Pentecostal scholarship that is far more provocative.

Writing and publishing a systematic theology as a Pentecostal scholar is no easy feat. There is still a persistent stereotype among some publishers about the theological contributions of the Pentecostal and Charismatic movements. On the other hand, many of the once thriving series dedicated to Pentecostal scholarship are no longer published, and publishers who were once able to sustain a larger body of Pentecostal literature are forced to direct proposals towards textbooks rather than research-based monographs. That this work is published in a bespoke series “Word & Spirit: Pentecostal Investigations in Theology and History” testifies to the dilemma that integrating Pentecostal works in the established theological publishing landscape remains difficult. The challenge is hidden on the first pages in the Library of Congress subject headings which identify the content as “Pentecostal churches–doctrines” yet also “Theology, Doctrinal” (p. iv). Macchia’s path is the ambitious road between, a trail all Pentecostal theologians have to navigate with far more care than many of the theologians of other traditions. This context places the achievement of the book in a different light. What Macchia proposes is not simply a Pentecostal version of traditional doctrines but a Pentecostal approach to theology as “tongues of fire” that represent “an overload of prophetic communication” where “the fire signifies the purity of truth” (p. xvii). What Macchia is after is a declaration of the wonders of God where the Pentecostal theological language is not an exception but can be understood in all the languages of the world. “Theology, as an academic discipline, joins the church’s speech,” Macchia proposes, “in a search for fitting understanding and declaration” (p. xviii-xix). Reading the book as just an attempt to interpret the spectrum of Christian doctrines from a Pentecostal perspective therefore diminishes its intentions. That Tongues of Fire is a biblical metaphor applied to an academic endeavor should alert Pentecostals to the possibility that the Spirit poured out on all flesh can indeed be received in academic theology and publishing.

The book is comprised of six parts: the first three chapters address (1) the task of theology, followed by four chapters on (2) God, and two chapters each on (3) Christ, (4) Holy Spirit, (5) Church, and (6) final purpose. With this outline, Macchia follows the organization of traditional evangelical systematic theology. About two decades ago, Pentecostal scholars held a prolonged discussion on the idea whether there could be a “systematic” Pentecostal theology in the first place. Macchia answers this question in the affirmative. A particular debate since then has been what that systematic theology would look like, whether it follows the traditional theological patterns, and what exactly it contributes to that tradition. Macchia’s project endorses the traditional order, and this choice has the advantage that his proposal will be familiar to a wide audience, allowing them to integrate the Pentecostal perspective into an already established way of thinking. Macchia is aware of the history of systematic theology (pp. 11-16) and views it as a discussion of “doctrinal proposals in a way that shows the coherence and unity of truth across the specific topics” (p. 11). Hence, he asserts that “the loci of systematic theology rightly put God first” (14) and “the first three loci of the Triune God have prime of place” (15) followed by salvation, church, and the perfection of new creation. In the larger historical tradition, Tongues of Fire joins the modern “struggle to understand the top loci of systematic theology” (61) in what may be described as a Pentecostal commentary on the articles of the Nicene-Constantinopolitan Creed. More specifically, the Pentecostal perspective engages with the core doctrines of Christology and pneumatology. Adapted to read through a Pentecostal lens, in this theology “Christ himself is present in the presence of the Spirit and it remains by the Spirit that we confess Jesus as Lord to the glory of the Father” (16). The greatest advantage of Macchia’s approach is that it allows Pentecostals to situate their place in the history of the theological tradition and to proceed from there as an original theological trajectory that can now be further developed.

Reviewed by Wolfgang Vondey

Further Reading

Frank Macchia’s webpage: https://www.frankdmacchia.com/

Tony Richie’s review of Baptized in the Spirit: A Global Pentecostal Theology

The book consists of Acknowledgments, five chapters, thirteen excurses, varied notes, selected bibliography, and detailed indexes of subjects, ancient names, modern authors and ancient sources.

Chapter titles include: “The Emergence of the Spirit: Recasting Exodus”, “The Essence of the Spirit: Retelling Exodus”, “The Absence of the Spirit: Recalling Exodus”, “The Assurance of the Spirit: Rekindling Exodus”, and “The Significance of the Spirit: Rediscovering Exodus”. Each chapter brings a varied and deep-well resource for the study of pneumatology.

This work offers detailed, personable, opinionated, and indispensable tedious research. From his descriptions of German theologian Hans Leisagang and more to his Greek or Jewish tracing of the origins of historical pneumatology, you’ll find detailed promise of the divine presence of God. The weight of God’s glory is depicted through Israel’s birth and early years. Pillars and angels, Clouds and fire are described as leading the Israelites to outpace the Egyptians. While God’s presence is described as durable, unshakable, and reliable.

Levison’s description of the Babylonian exile offers intriguing storylines where the Spirit is an active agent in cross-cultural contexts.  He offers rich parallels of Moses and Ezekiel, Jeremiah, Zechariah and more with concepts of the Spirit of God 1) rushing upon, 2) pouring over, and 3) resting upon individuals.

Jack Levison holds the W.J.A. Power Chair of Old Testament Interpretation and Biblical Hebrew at Perkins School of Theology, Southern Methodist University. Levison was raised in New York, attended Wheaton College, received an MA at Cambridge University, and pursued his doctoral studies at Duke University. Faculty page.

He offers a unique study of consequences regarding modern assessments of early Judaism including a discourse of NT Wright’s deep appreciation for the contributions of 2^nd Temple Judaism and Shekinah Glory’s indwelling presence. He proclaims clearly, the Spirit is active now.

Levison ends this work with thirteen brief two to four page excurses. An excursus (from Latin excurrere, ‘to run out of’) is a short outbreak or narration in a work of literature. Excursuses often have little to do with subject matter discussed by the work, used to lighten or add insight to the story. He does it with brilliance.

Reviewed by Joseph S. Girdler

Publisher’s page: https://www.baylorpress.com/9781481310031/the-holy-spirit-before-christianity/

They Recognized Their Experience As Foretold In Scripture – Peter said in Acts 2:16, “But this is that which was spoken by the prophet Joel; ‘And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh’ (Acts 2:16; King James Version [KJV])” Everyone present at the Pentecost Festival had no doubt this was real because it had been predicted by Joel the prophet (Joel 2:28-32).

When the Day of Pentecost Came…

They Knew It Was An Answer to Prayer – All of the 120 people assembled on this special day had waited patiently for the descent of the Spirit while they prayed. Mary, the mother of Jesus, was present, along with Jesus’ brothers (Acts 1:14), and they were all together in one accord, in one mind, and in one place (Acts 2:1). When people are in one accord, having the same mind and spirit, and are assembled in one place in Jesus’ Name, marvelous things will always happen.

When the Day of Pentecost Came…

They Knew Beyond Doubt The Holy Spirit Had Come – All those who had assembled on this day to experience the descent and infilling of the Holy Spirit, recognized the reason for His descent. But some of the unregenerate people who witnessed the event said, “They must be drunk.” This is the way it is with those who are not spiritually minded—they will always criticize what they don’t understand. But Peter understood what was happening, and responded by saying, These men are not drunk, as you suppose, for it is only 9 a.m. [in the morning]; this is the outpouring of the Spirit of God as promised in the prophecies of Joel; ‘And it shall come to pass in the last days, says God, ‘That I will pour out My Spirit on all flesh—that is, mankind; And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams (Acts 2:15-17; New Millennia In-Depth Bible [NMIB]). When people are full of intoxicating wine, they act crazy and babble, but the incoherent language was God’s way of infusing [and binding] people together through languages, since the Tower of Babel experience (Gen. 11:9) had confused and diffused people through languages. At this outpouring of the Holy Spirit, the assembled believers were not sure of what would happen, but without doubt they had the assurance in their hearts that the Holy Spirit was in their midst. The “Baptism of the Holy Spirit” is the consuming fire and a real Biblical empowerment available for all Christians to experience today, just as it was for the 120 in the upper room. Further, this “baptism” is for every period of time, every generation, and for every person until Jesus returns. This means it’s for you and me. It comes to us [and to all believers] according to fervent faith and prayer.

Pray today that God will give you a fresh “baptism of fire” from above, because Jesus said, “If you then [who hear My words], being evil— [that is, incomplete and immature], know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him” (Luke 11:13; New Millennia In-Depth Bible – [NMIB]).

PR

Adapted from the May 2022 issue of Grapevine from the Association of Evangelical Gospel Assemblies. Used with permission.

Notre Dame de Paris (“Our Lady of Paris”) on fire, April 15, 2019.
Image: Antoninnnnn / Wikimedia Commons

Of course, many in the Reformed tradition are suspicious of its statues as an incitement to idol worship.  As a Catholic boy and young man, I lived through the Pre-Vatican II excesses of statue veneration. Lighting candles to some saint for healing requests were then commonplace. As an Anglican, I favor the Reformed (iconoclast) position. When I pastored a small Hispanic congregation, I did not permit any form of statues. Our Stations of the Cross were in the icon format, thus obeying the biblical injunction against “graven images,” yet allowing the beauty of icons to serve the imagination of the congregation. I also appreciate Christian sculptures that are not intended for worship, such as representations of the angels that covered the Ark of the Covenant.

This posting, however, is not meant for making contention or as a critique of Catholic practices. Rather, I want to challenge readers. I want to encourage you to join me in united prayer for French Christians in this time of sorrow.

Let’s pray:

• That the burning of Notre Dame remind the French people, including their large secular population, how old and precious their Christian heritage is, and how it is the foundation of French culture.
• That the burning and reconstruction of Notre Dame bring the French people to the realization that their Christian heritage is the only true bulwark against radical Muslims who have now become so active in France. Islamists who have a profound hatred for the West and France now effectively control many neighborhoods in French cities. Police action or secular appeals will not change this. Rather, a revival of Spirit-filled Christianity—as in the French Catholic Charismatic renewal and Protestant Spirit-filled congregations—can model the love and power of the Gospel.
• That when Notre Dame is eventually re-opened, it will no longer be primarily a tourist spot and religious museum, but the center of a renewed French Christianity, both Catholic and Protestant.

Dr. Michael Brown has Pentecostal roots that run deep. His early days as a Christian were spent in an Italian Pentecostal Church in New York, years later he was one of the leaders in the Brownsville Revival in Florida, and in addition he has written a number of books that deal with the ministry of the Spirit. Some of his books dealing with the work of the Holy Spirit include: Whatever Happened to the Power of God, The Revival Answer Book, and Authentic Fire. He has been exposed to the charismatic workings of the Spirit since the early 1970s both as an observer and as a participant. He cares very deeply about the Charismatic/Pentecostal movements. Much good has come from these movements, however, there is no denying that they have had their fair share of problems as well. In Playing With Holy Fire Brown addresses some of the problems within the Charismatic/Pentecostal church. He also gives examples of positive things that have taken place as people have obeyed the promptings of God. In some of his other books, Brown has written about the shortcomings of the Spirit-filled church, in this current volume he deals with them quite extensively. He does not write merely as a critic, as always, he seeks to be redemptive. He identifies the problems, explains why they are problems, and offers counsel to move forward toward more biblical beliefs and practices. The author offers a wealth of scriptural references to substantiate the truth in the face of error.

The book consists of a preface, twelve chapters, and a postscript. The chapters are: “The Spirit Is Moving Mightily!,” “Why Are We So Gullible?”, “Mercenary Prophets,” “Superstar Leaders,” “Abusive Leadership,” “Unaccountable Prophecies,” “Sexual Immorality,” “The Pep-Talk, Prosperity Gospel,” “Celebrating Doctrinal Deviance,” “To the Third Heaven and Back in a Flash,” “Wanting to Be Wise Like the World,” and “Where Do We Go From Here?” The postscript is titled: “A Word to the Charismatic Critics.” As a quick look at the chapter titles makes clear, Brown covers a number of very significant topics. One interesting feature of this book is that the author does not give the names of the people who are in error in the various areas that he covers in the book. He states his reasons for not naming names in the preface of the book. In the preface he also lists things that have contributed to the problems in the Charismatic/Pentecostal Movements, he believes they stem from “immaturity, gullibility, carnality, sensationalism, merchandising, corruption, and doctrinal error” in a rapidly growing supernatural movement.

Chapter one is very positive. It speaks about the tremendous impact that the charismatic work of the Holy Spirit has had upon our world. In fact, Brown tells us that the outpouring of the Holy Spirit at Azusa Street ranked 68^th in a list of the top 100 events of the last 1,000 years in a report published by Life Magazine in 1999. So the world has noticed!

What does Spirit-filled education look like around the world? Brandon Paul, Director of Academic Affairs for FIRE School of Ministry, gives a brief sketch of the school and how they prepare men and women for ministry that makes a difference in the USA and beyond. Part of the Pentecostal Theological Education Around the World series from PneumaReview.com.

Introduction

FIRE School of Ministry is a post-secondary ministry school, located near Charlotte, North Carolina. Our primary focus is on equipping believers who want to serve the Lord in some ministry capacity. International missions work is a major emphasis, although many of our students are looking to remain in the United States and serve in pastoral ministry, worship, evangelism, etc. This interview has been completed by Brandon Paul, Director of Academic Affairs.

What are some of the greatest obstacles to Spirit-filled theological education in your nation? 

Obviously there are many obstacles to Christian education in general, but those specifically related to Pentecostal/Charismatic education would include:

• Many are hesitant to embrace prophecy, tongues, healing, etc., because of excesses, mistakes, and weaknesses they have seen in the Charismatic Movement at large (e.g. inaccurate prophecies, extreme prosperity gospel preaching).
• The Charismatic/Pentecostal movement is very fragmented.

What are the greatest doctrinal challenges that you face in your country? 

Many could be listed. Some of the more prominent ones would include:

• Divorce and remarriage
• Eschatology
• Homosexuality
• Postmodernism
• Prosperity and wealth
• Theodicy
• Women in Ministry/Leadership

What major themes do you stress as you train students for ministry? 

Some of our major themes include:

• Biblical studies
• Compassion for the lost and hurting
• Intimacy with God.
• Integrity and Christlikeness
• Passion for revival and the outpouring of the Holy Spirit
• Valuing community, relationships, mentoring
• Walking in the power of the Spirit

What fruit have you seen in the lives of those who have prepared for ministry at your school?

We have scores of graduates serving internationally, working in areas such as church planting, orphanages, combating human trafficking, community development, and education.  We also have graduates serving in the United States in pastoral ministry, music ministry, traveling evangelism, etc. Some go on to further education elsewhere.

From the FIRE School of Ministry website:

Does your heart burn to make a difference in this generation?

If you are a radically committed follower of Jesus who wants to be equipped to fulfill your destiny in God…

… check out FIRE School of Ministry!

FIRE School of Ministry is a leadership training institute, birthed out of the fires of revival, which is called to equip authentic and devoted disciples of Jesus who have a burning desire to love, serve God and impact their world. Students are grounded in the Word of God, bathed in intimacy with Jesus, stretched in faith, immersed in the Spirit, and practically equipped for life and ministry.

Modern culture is in a serious crisis, the church at large is greatly compromised, and the needs of the world continue to be staggering. There is a critical need today for fully-equipped, solidly-grounded, specially-trained, radically-committed leaders to arise and FSM is the ideal place to be trained.

Lee Grady is well known in Pentecostal and Charismatic circles. For a number of years he served as the editor of Charisma magazine, a publication devoted to the Spirit-filled life. He has also authored a number of books; some of his more recent titles have focused on the subject of women and ministry. This, his most recent book, focuses on the ministry of the Holy Spirit. Grady has written other books about the Holy Spirit as well, specifically, What Happened to the Fire?(1994) and The Holy Spirit is Not For Sale (2010). The author has established himself as a no nonsense writer who is not afraid to tackle the difficult issues in the church, perhaps especially problems that exist in the charismatic church.

In this current volume Grady shares some of his own personal journey with the Holy Spirit. He also covers doctrinal and practical issues concerning the person and work of the Holy Spirit. At the end of each chapter there is a section called “Let’s Talk About It” which contains statements and questions to help the reader process the material in the chapter. Each chapter closes with “A Dangerous Prayer” that can be prayed to invite the Lord to make real in the reader’s experience what they have read about in the chapter.

Some of the doctrinal topics discussed in the book concern the identity of the Holy Spirit and His ministries. For example, chapter two is titled “The Holy Spirit is Not an ‘It.’” In this chapter, Grady explains that the Holy Spirit is not just a power, He is a person, specifically, a divine person. Chapter four, “The Holy Spirit is a Multitasker” lists a number of ministries that the Holy Spirit fulfills in the life of the believer, He regenerates, empowers, guides, unites, intercedes, comforts, and refines. Chapter seven, “How To Minister in the Spirit’s Power” gives a brief description of each of the nine gifts of the Holy Spirit mentioned by the apostle Paul in 1 Corinthians 12.

On the practical side, Grady offers much valuable instruction regarding living life in the Holy Spirit. One of the things he says near the very beginning of the book is that “you cannot expect a life-changing encounter with God unless you open your Bible and seek Him in its pages” (page 5). He says that other things are also essential to a powerful life in the Spirit, these things include: prayer, praise, and fellowship.

Grady also talks about challenges to the Spirit-filled life. With regard to the Baptism in the Holy Spirit he cites six things that can hinder a person from receiving this experience. He mentions: doubt or intellectual pride, religious tradition, fear of the supernatural, unconfessed sin, emotional wounds, and an unyielded spirit. In addition to listing the problems he tells the reader what must be done in order to get past the obstacles.

This is an anthology of primary source documents that examine the contributions of African Americans in the expansion of the modern-day Pentecostal movement. Reflected in their doctrine, songs, and liturgies, the Pentecostal movement has flourished among the races and ethnic peoples of America. In this work, Estrelda Y. Alexander, Associate Professor of Theology at Regent University and Executive Director of the Seymour Pan-African Pentecostal Project, points to the Holy Spirit as the means for cultivating racial consciousness.

This work examines the relationship between African Spirituality and Slave religion (chapter 1), the legacy of the nineteenth century Black Holiness movement (chapter 2), as well as the enduring impact of the Azusa St. Revival and Apostolic Faith Mission (chapter 3). In chapters 4-6 Alexander turns to a discussion of the denominational significance of the movement, underscoring its relationship to African American Trinitarianism, the Oneness churches, and White majority churches. Chapter 7 broaches the topic of women rights and ordination in African American Pentecostalism. Chapter 8 assesses the relationship of the movement to Neo-Pentecostal and Charismatic churches, and chapter 9 examines the theological dimensions of social justice and racial reconciliation.

The unique contribution of this volume is the survey of beliefs, practices, and theology of African American Pentecostals as individuals and leaders speaking first-hand about their faith experiences. These “insider” voices emanate from male and female, the educated and uneducated alike. This work encompasses those from Trinitarian and Oneness backgrounds, pre- and post-Asuza Pentecostals, integrationalists and nationalists, the Word of Faith movement, and those from classical and contemporary perspectives. Each contribution is accompanied by detailed biographical information on the author and featured piece.

The nineteenth century African American spirituals resound with passion, overcoming joy, and holiness fervor. Novelist, folklorist, and anthropologist Zora Neale Hurston clung to the anthem of her peers from the choruses of Scripture. She sang as she strove to rise above her circumstances and life as a domestic servant in New York City during the 1920s: “Beloved, beloved, and it doth not yet appear what we shall be, but we know, but we know, but we know… when He shall appear, we shall be like Him, we shall be like Him” (7).

The African American Oneness Pentecostal perspective is unique in that it is not foremost rooted in arguments of alleged modalism—a topic that pervades popular discussions of the movement. The historical African American Oneness concern centers on their biblical ‘Apostolic’ hermeneutic. In the Victim of the Flaming Sword, G. T. Haywood admits of the “One Person God” and the “Holy Ghost New Birth,” but remains convinced by the Apostolic witness that Jesus is not a subsidiary “Second Person” of the Trinity (101). The Apostles, Haywood explains, knew nothing of Trinitarian doctrine: “The word ‘Trinity’ is not found in the Bible from Genesis to Revelation” (102). The Black Oneness perspective is motivated first by their commitment to the faith of the pioneers of early Christianity. James C. Richardson, in From With Water and Spirit sees in Jesus the fulfillment of the God of the Old covenant: “Jehovah-God of the Old Testament is Jesus Christ of the New Testament (117).”

Lilian Sparks, a member of Ida Robinson’s Mt. Sinai Holy Church of America, embraced an early egalitarian stance. She sang of her identity in Christ and freedom to preach, “There’s neither Jew nor Gentile, to those who’ve paid the price; ‘Tis neither Male nor Female, But one in Jesus Christ…. Some women have the right to sing, and some the right to teach; but women, called by Jesus Christ, surely have the right to preach” (158).

By drawing us back to the original sources, Alexander paints a vision of freedom, egalitarianism, and yearning for the pristine faith of early Christianity. Black Pentecostalism has left this legacy, ensconced in rare and precious first-hand autobiographical accounts of sermons, hymns, testimonies, and treatises. Ministers, interested lay-persons, and the academic community at large will find in the Black Fire Reader not simply a companion resource on the African American Pentecostal experience, but access into the life, beliefs, and culture of a people who have shaped and re-envisioned contemporary Christianity.

Reviewed by Paul J. Palma

Preview Black Fire Reader: https://books.google.com/books?id=dJlMAwAAQBAJ

Publisher’s page: http://wipfandstock.com/black-fire-reader.html

Read the related review of Black Fire: One Hundred Years of African American Pentecostalism (IVP Academic, 2011) by Wolfgang Vondey: http://pneumareview.com/ealexander-black-fire/

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.

Logic on Fire: The Life and Legacy of Dr. Martyn Lloyd-Jones

Logic on Fire is a documentary film about the life and ministry of the greatest preacher of the twentieth century, Dr. Martyn Lloyd-Jones (1899-1981). I hope that all Christians, especially ministers, will view it. He was known by all as “the Doctor” because he was a physician before he entered the ministry. Following G. Campbell Morgan, he became the minister of Westminster Chapel (1938-1968). His close relationship with the renowned Lord Horder, the king’s physician, is given space in the film; it is essential to understanding the Doctor. Having learned to diagnose patients by going “from the general to the particular”– ruling out what would be a false diagnosis or illness, Dr. Lloyd-Jones approached Scripture in much the same way; he ruled out what a text could not mean and came to understand what it does mean. He became possibly the greatest Bible expositor of all time.

What struck me most about watching this film – which gripped me from the start – is how they emphasized the importance and urgency of the Gospel of Jesus Christ. This is the main reason every person under the sun should view it. If viewers are unconverted or unconcerned about their souls and final destiny before they watch this they will be changed afterwards. For the Doctor was chiefly an evangelist. One of the most striking statements in this video was made by Christopher Catherwood, one of Dr. Lloyd-Jones’s grandsons, explaining that the Doctor’s ministry was not only “not seeker friendly”; it was in fact “seeker unfriendly”. Really? Yes, because an unsaved person should be uncomfortable not comfortable in church! If people would leave in anger after hearing the Doctor he would observe that it is “a good sign” that God is dealing with them. People like this usually return sooner or later in tears and repentance.

Therefore the great benefit of watching his video is that one will gain a fresh grasp of the Gospel and, almost certainly, imbibe a lot of good theology without realizing it. This video has the potential of changing lives like the Doctor’s books have done.

One of the best things about this video is that the viewer can get a glimpse of Martyn Lloyd-Jones the man. We are taken through his medical training, we see him in his first pastorate in Wales and then what it was like at Westminster Chapel during World War II. It is not long before you realize that the Doctor had an extraordinary mind, the kind that perhaps comes along once in a century. The video contains several interviews with people, some of whom knew him. One must admit that the doctor was a bit eccentric. You never saw him except in a three-piece suit, even when he went to the beach with his family! Andrew Davies noted that many preachers tried to imitate his ways and some even wore a suit when going to the beach!

Much space is rightly given to Iain Murray, the doctor’s biographer. I played and replayed some of his cogent comments. And yet the most heart-warming part of the documentary is interviews with his two daughters Elizabeth Catherwood and Ann Beatt. I could go on listening to them for hours. You become immediately aware also of the rare quality of their minds. Each one of the six grandchildren is interviewed. I was moved by his grandson Jonathan Catherwood; he recounts how the Doctor was so patient with him during his teenage years when he was off the rails. From Jonathan we also learn that the Doctor loved to watch wrestling, a fact that used to shock some of the more proper saints at Westminster Chapel!

Reviewed by R. T. Kendall

Visit www.LogicOnFire.org for trailers and exclusive behind-the-scenes content.

Facebook page: https://www.facebook.com/LogicOnFireFilm

Listen to and download 1,600 sermons, without cost, by Dr. Lloyd-Jones at the Martyn Lloyd-Jones Trust.