The review is based on a special edition of the book that was released to Oral Roberts University students. A printed version is being prepared for publication.

Todd M. Johnson holds a Ph.D. in International Development with a concentration in empirical analysis of Christianity and world religions from William Carey International University, Pasadena, CA (1993).[1] He is the Eva B. and Paul E. Toms Distinguished Professor of Mission and Global Christianity, and Co-Director of the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary.[2] Gina A. Zurlo holds a Ph.D. in History and Hermeneutics from Boston University School of Theology (2017) and is the Co-Director of the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary (South Hamilton, MA).[3] Both Johnson and Zurlo are the co-editors of the World Christian Database (Brill), co-authors of World Christian Encyclopedia, Third Edition (Edinburgh University Press, 2019), and co-editor and associate editor respectively of the World Religion Database (Brill). 

Johnson and Zurlo have published this manuscript designed especially for those who study, or are interested in, global Spirit-Empowered Christian movements. Spirit-empowered Christian movements can be allocated by the taxonomies of Denominational Pentecostals (Type 1), Charismatics (Type 2), and Independents Charismatics (Type 3). The authors estimate there are “644 million Spirit-empowered Christians in 2020. This is about 26% of all Christians, expected to grow to one billion by 2050 (30% of all Christians)” (6).

Further elucidation is required on the descriptions of Spirit-empowered movements as the data was assimilated and counted based on these taxonomies. “First, there are Denominational Pentecostals (Type 1) that include Classical Pentecostals (such as the Assemblies of God and the International Church of the Foursquare Gospel) and Oneness Pentecostals (such as the United Pentecostal Church). These groups tend to emphasize speaking in tongues as initial evidence of the baptism of the Holy Spirit, even when the practice is not universal. Second, there are Charismatic (Type 2) who are found in mainline churches. These individuals have been baptized by the Spirit but remain Catholics, Lutherans, Anglicans, Methodist, and others. They might speak in tongues but tend to focus on other gifts of the Spirit. The language of renewal movement is common among these groups. Third, there are Independent Charismatics (Type 3). These are both brand new groups as well as denominations and networks that have broken off from Type 1 and Type 2 denominations. This represents a broad category that includes African Independent churches, Chinese house churches, and white-led denominations such as the Association of Vineyard Churches. They also might speak in tongues but emphasize power, healing, and miracles in the daily lives of their members” (5).

In Chapter Two, Pentecostals in Global Christianity (pp. 32–145) provides context of Pentecostalism (Types 1–3) to the total Christian population and global population numerically and by percentage for the years 1900, 2020 and projections for 2050. Statistics also explore Spirit-empowered Christians by continent for these same years, revealing the explosive growth and shift of Pentecostalism from the Global North to the Global South in the twentieth century. There are numerous maps, statistical tables, and pie-charts analyzing a plethora of data on Spirit-empowered Christianity for the period 1900–2020. Finally, a historical and theological narrative supported by statistical tables and denominational flowcharts is presented for each of the major organizations within each of the three types of Spirit-empowered movements.

Chapter Three, Pivotal Trends of The Spirit-Empowered Movement (pp. 146–171) explores the issues and trends of woman in leadership, social justice, prosperity, and mission within Spirit-empowered global contexts. “The trajectory of such trends and their effects upon church and society may reflect either innovation upon or replication of cultural influences; nevertheless, they carry significant theological implications for the Church at large” (146).

In Chapter Four, Methodology (pp. 172–182) details the systematic journey of research that this book is built upon and how it has evolved. The authors credit Anglican researcher David B. Barrett who began this research in the mid 1960’s, which blossomed into the World Christian Encyclopedia, First Edition in 1982. Johnson worked with David Barrett to co-author the World Christian Encyclopedia, Second Edition, published in 2001. “In 2010, in partnership with the Pew Research Center (who used Barrett’s statistics in a 2006 report on Pentecostalism), the Center for the Study of Global Christianity (CSGC) embarked on a new assessment of Pentecostalism in every country of the world” (177). This research was included in the World Christian Encyclopedia, Third Edition (2019) and in the World Christian Data Base (launched online originally in April 2007 but overhauled in 2018). Each iteration was critiqued for taxonomies and methods then updated. Source documentation of the counting methodology is “firmly based on membership statistics of denominations in each country of the world, of which the CSGC has now identified approximately 45,000, and each of these denominations belongs to one of four Christian traditions (Independents, Orthodox, Protestants and Catholics)” (178).

The Bibliography (pp. 183–205) is followed by the Appendix: Pentecostals/Charismatics by Country, Region, Continent and Globe (pp. 206–222). This reports the statistical data from approximately 234 countries and territories of the world for 1970 and 2020, with sub-stratification for Pentecostals/Charismatics by Types 1,2 and 3.

This book’s significance to the global Spirit-empowered movement is enormous. “There are least five distinctives to this book. They are: 1) It presents a complete taxonomy of global Pentecostalism. Carefully showing who considers themselves a part of this movement and who does not; 2) It offers a method for counting Pentecostals. While this method has appeared in article and chapter form in numerous books and journals, here it serves as the basis of the book, providing a different perspective on the Pentecostal and Charismatic movement than other surveys; 3) It includes a full-cover overview of the movement in maps, graphs, charts, tables, and photos; 4) The global movement is placed in the context of a careful assessment of all of global Christianity; and 5) It introduces a new concept to consider the movement as a whole. Following the lead of the Empowered21 movement, it introduces the idea of Spirit-empowered Christianity, which ties together the myriad forms of Pentecostal and Charismatic Christianity, ranging from Classical Pentecostals to Catholic Charismatics to independent churches like the Universal Church of the Kingdom of God in Brazil” (3–4). “This book also is unique in that it provides is a series of profiles of individual Spirit-empowered denominations around the world, profiles that include brief histories, theologies, and contemporary controversies. It highlights some key social factors of the movement such as the role of women and the prosperity gospel. Perhaps its most unique feature is the inclusion of extensive statistics on the number of Pentecostals, Charismatics, and Independent Charismatics by country, region, continent, and globe” (4).

In conclusion, I highly recommend that this book be read as a textbook, or supplemental readings in both seminaries and universities from the undergraduate to PhD levels. It is suitable for classes on theology, history, and sociology, especially those who desire to study about Spirit-empowered Christianity, which is the fastest growing sector in Christianity. Likewise, this book would be advantageous for clergy and independent scholars who might have interest.

Reviewed by Michael A. Donaldson

Publisher’s page: https://oru.libguides.com/introsecBook

Preview: https://oru.libguides.com/INTROSECPreview

Website: https://introsec.pressbooks.com/

Further Reading:

Read the interview with authors Todd Johnson and Gina Zurlo, “Spirit-Empowered Christianity” as they define what it is and talk about the third edition of the World Christian Encyclopedia.

Notes

[1] https://www.gordonconwell.edu/wp-content/uploads/2019/04/Tjohnson-CV.pdf. Accessed February 26, 2021.

[2] https://www.gordonconwell.edu/faculty/current/todd-johnson/. Accessed February 26, 2021.

[3] https://www.gordonconwell.edu/faculty/adjunct/dr-gina-zurlo/. Accessed February 26, 2021.

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

The Asian Center for Pentecostal Theology

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

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

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

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

Introducing an important journal to challenge you to think deeply and see the world with kingdom eyes.

The Africanus Journal is an academic, multilingual journal published by the Africanus Guild at the Boston Campus of Gordon-Conwell, the Center for Urban Ministerial Education (CUME). The Journal features faculty, students, alumni and friends of the Guild and of CUME, and strives to promote academic work that is multiethnic, urban-oriented, committed to an inerrant understanding of the Bible and to interpreting it in conversation with the realities of the world in which we live.

Links to the full issues are most easily accessed here: http://www.gordonconwell.edu/resources/Africanus-Journal.cfm

Some favorite highlights:

“The Extant Writings of Julius Africanus” Vol 1, No 1 (Apr 2009), page 4-17.

Learn about the early Christian theologian, Julius Africanus (probably born in Jerusalem around A.D. 200, a contemporary of Origen), who lends his name to this journal. “He is an ancient example of meticulous, detailed scholarship which is historical, biblical, truthful, and devout.”

Joel Jocelyn, “Church Discipline as an Expression of the Love of God” Vol 1, No 2 (Nov 2009), pages 22-28.

Jocelyn urges readers to get love right. “Since God loves us too much to allow us to be continually tainted by sin, the church should have the same concern for the holiness and purity of its members. God’s love is intricately linked to His holiness. For the church to be holy, its members must be holy. For holiness to become a reality in the church, sin must be dealt with lovingly but at times severely through the means of church discipline.”

Jeffrey Niehaus, “Setting the Captives Free” Vol 1, No 2 (Nov 2009), pages 29-36.

An article on spiritual warfare and deliverance ministry from Jeffrey Niehaus. In his opening footnote, Dr. Niehaus says: “I will not address at any length here the question of whether the gifts of the Spirit are for today. I have long issued to my students, and continue to issue to anyone, a standing invitation to demonstrate from Scripture that the gifts have ceased. As far as I can see, there is no scriptural declaration, and no good argument from Scripture to that effect.”

Steven Tracy “Where is God in the Midst of Suffering and Abuse?” Vol 2, No 2 (Nov 2010), pages 45-52.

“The question, ‘Where is God in the midst of suffering caused by evil abuse?’ is one of the most painful and personal questions imaginable.”

Woodrow E. Walton, “No Other Name: No Other Needed Identity” Vol 4, No 2 (Nov 2012), pages 22-28.

A paper on the unity of Christian traditions from Woodrow Walton.

Karen Mason, “Developing a Christian Theology of Suicide” Vol 7, No 1 (Apr 2015), pages 4-14.

Researcher Karen Mason states: “Reflecting theologically on suicide is important because (1) Christians hold a spectrum of nuanced beliefs, (2) few denominations have a stated position on suicide, and (3) your theology affects what you do.” Mason is the author of Preventing Suicide: A Handbook for Pastors, Chaplains and Pastoral Counselors (IVP Academic, 2014).

John P. Lathrop, “Review of Strange Fire: The Danger of Offending the Holy Spirit with Counterfeit Worship” Vol 7, No 2 (Nov 2015), pages 56-57.

Although this review of John MacArthur’s inflammatory book was published long after the heat of the controversy, see John Lathrop’s author page for more he has written regarding related books.

Compiled by John Lathrop and Raul Mock

Gary Shogren is a New Testament scholar you should read and get to know about if you are interested in a biblical defense of the continuation of the gifts of the Spirit.

Gary and his wife, Karen, in Spain, 2012.

Dr. Shogren has been a professor of New Testament for more than twenty years, teaching in the USA and now in Costa Rica. Currently, he is the Professor of New Testament at Seminario ESEPA, San José, Costa Rica. You could call him a missionary-scholar or a global Christian. Dr. Shogren says of himself, “I’m the non-Pentecostal whom my Pentecostal brethren like to cite.”¹

With a focus on Pauline theology, he has written numerous commentaries that are of interest to renewalists (Pentecostals and charismatics).

Here are some of his writings you may want to read:

Gary Shogren, “How Did They Suppose ‘The Perfect’ Would Come? 1 Corinthians 13.8-12 in Patristic Exegesis,” Journal of Pentecostal Theology 15 (Oct 1999), 99-121.

This is a technical study of how the Church Fathers interpreted Paul’s prediction of the cessation of tongues, prophecy, and knowledge. “But when that which is perfect has come, then that which is in part will be done away” (1 Cor 13:10 NKJV). Dr. Shogren’s conclusion is that nearly all of the orthodox fathers believed “the perfect” referred to the age to come.

The full article is available [as of July 9, 2014] on his blog: openoureyeslord.files.wordpress.com/2014/07/shogren_1-cor-13-perfect-in-patristic-exegesis.pdf

Gary S. Shogren, “The ‘Ultracharismatics’ of Corinth and the Pentecostals of Latin America as the Religion of the Disaffected” Tyndale Bulletin 56:2 (2005), pages 91-110.

From the abstract:

This paper arises from research on 1 Corinthians within a Latin American milieu. It shows the value of studying God’s word from non first world perspectives, particularly with regard to the themes of societal status and the charismata in the first century church.

The full article is available from TyndaleHouse.com: www.tyndalehouse.com/TynBul/Library/TynBull_2005_56_2_06_Shogren_UltracharismaticsCorinthLatinAm.pdf

Gary S. Shogren, “The gift of tongues in the post-apostolic church: a rejoinder to Cleon Rogers”

The paper opens:

In 1965 Cleon Rogers published a short study about the gift of tongues in the centuries after the apostles.[1] It is late in the day to refute an article already a half century old; but since people keep quoting it as authoritative, it is worthwhile pointing out some of its grave logical and historical flaws.

Available on Dr. Shogren’s blog: openoureyeslord.files.wordpress.com/2013/10/shogren_the-gift-of-tongues-in-the-post-apostolic-church.pdf

Gary Steven Shogren, “Christian Prophecy And Canon In The Second Century: A Response To B. B. Warfield” Journal of the Evangelical Theological Society 40:4 (Dec 1997).

This article is available from the JETS website: www.etsjets.org/files/JETS-PDFs/40/40-4/40-4-pp609-626_JETS.pdf

Mark Allan Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey (Grand Rapids: Baker Academic, 2009), 560 pages, ISBN 9780801028687.

In the long line of NT introductions, there are some whose chief merits lie in the depth of their analysis, and there are others that are judged better for their pedagogical merits. Powell’s NT introduction scores well in both departments. Powell has not skimped with respect to either the difficult questions or in presenting the necessary background material to understand a particular NT writing—with one exception (see below). Yet his writing is everywhere clear, and presumes no prior technical knowledge of the field. (Powell even defines words like “passion” and “synoptic” as he goes along.) The book’s layout is strikingly beautiful, with plenty of brightly colored photographs and charts, and lots of sidelights. (This is in keeping, of course, with the changing style of the college textbook. What the devolution of the college textbook to this more high-schoolish mode of presentation says about the modern college student is perhaps a depressing question.)

This book is poised to become one of the leading NT introductions in the coming decades. Its chief competitor will be Bart Ehrman’s The New Testament, now in its fourth edition.

Given the depth of Powell’s discussion, a course designed around this book could easily make due without assigning any supplementary reading. There is, however, one exception: teachers should beware that Powell’s discussion of the synoptic problem fails to mention any of the main arguments lying at the center of the debate, and the student will get a poor grasp of the field from Powell’s superficial (but drawn-out) discussion. (For example, the term [or concept of the] “minor agreement” does not appear anywhere on the eight pages devoted to the synoptic problem, and, indeed, there is no paragraph in which it might naturally fit, and yet the minor agreements are one of the main points of contention in the debate.) In the past 100 years, no expert on the synoptic problem has written a NT introduction (except perhaps Kümmel). Powell’s book is a reminder of that fact.

Reviewed by John C. Poirier

Companion site: www.introducingnt.com

Michael F. Bird, Introducing Paul: The Man, His Mission and His Message (Dowers Grove: IVP Academic, 2008), 192 pages, ISBN 9780830828975.

Periodically, Biblical scholars emerge on the Christian scene who can communicate profound truths to the busy pastor in a way that he can understand. One of a new generation of such is the Michael Bird, an Australian Baptist who teaches at New Testament in a conservative theological school in the north of Scotland.

Bird’s genius lies in his natural combining of humour, contemporary cultural awareness and incisive scholarship. He is already the author of a number of books, and in this recent production offers an overview of Paul’s writings and theology. There is nothing stodgy about Bird’s work. Bird is fluent and engaging in his prose, which is no mean achievement given some of the writers he makes mention of. His scholarship is orthodox, conservative and thoroughly up to date. His intermediary position, for instance, in the debate between John Piper and Tom Wright has proven helpful and incisive for the present reviewer.

For anyone who would like to get ‘up to date’ on issues of Pauline scholarship, in a way that will help student, teacher or preacher, this book is thoroughly recommended.

Reviewed by James Purves

To Preview this book: books.google.com/books?id=k2pPoE1bsbkC

Daniel J. Treier, Introducing Theological Interpretation of Scripture: Recovering a Christian Practice (Grand Rapids: Baker Academic, 2008), ISBN 9780801031786.

Daniel J. Treier, associate professor of theology at Wheaton College, has written a timely and definitive introduction to the latest theological craze among evangelical theologians and scholars—the so-called “theological interpretation of scripture” movement. Although the writing is clear throughout, the book’s unrelenting polemic against historical criticism is a serious drawback. I say that in spite of the fact that it scarcely could have been written any other way: the theological interpretation movement is all about hostility towards historical criticism.

Treier refers to the approach of the theological interpretation movement as a “new, yet old, way of engaging the Bible” (p. 11). This understanding of the movement’s approach as something “new, yet old” seems to underlie much of the movement’s justifying rhetoric. For Treier, as for others, theological interpretation is both forward-looking (in that it seeks an escape from a certain malaise) and backward-looking (in that it seeks to reconnect with exegetical practices of the past). Implicit in this bifocal approach is a distrust of the historical-critical view of Scripture, a view that theological interpretation proponents associate with Enlightenment ways of thinking. Treier inscribes the forward-looking aspect of the approach in the title to the volume’s introductory chapter (which refers to postmodernism), and he inscribes the backward-looking aspect in the title of chapter one (“Recovering the Past: Imitating Precritical Interpretation”).

Treier outlines some broad hermeneutical rules for what he considers “theological” reading, mostly having to do with maintaining connections with how the church, at one point or another, has read Scripture. In this context, “church” does not seem to signify the whole church, but rather a select set of practitioners of figural reading strategies, reading Scripture through a heavy-handed appeal to the rule of faith.¹ In other words, Treier uses the term “church” mostly to signify alternatives to the historical method. This is problematic, of course, given the fact that the historical method, in contradistinction to figural reading, embodies the propositionalist understanding of truth that grounds the gospel message. Treier justifies this “churchly” hermeneutic by calling the church the “community of the Spirit”, as if the Spirit’s role within the church has been to guide its reading practices.

Given what I have just written, it is difficult to judge this book. On some levels, it works as an introduction—for example, the writing is always accessible. On other levels, however, it is a real letdown—for example, its rhetoric against historical criticism can hardly be considered fair. I therefore recommend it as an introduction to the theological interpretation movement, but not as a general guide for reading Scripture.

Reviewed by John Poirier

Notes

¹ I call this appeal to the rule of faith “heavy-handed”, because it marks a distinct departure from the intended use of the rule of faith. In place of using the rule to ensure that one’s overall interpretation of the central aspects of the faith is on target [viz. doctrinally orthodox], Treier and others use it in a special way—as a guide for how one reads up front, viz. as a warrant for reading figurally.

Laurie Guy, Introducing Early Christianity: A Topical Survey of Its Life, Beliefs & Practices (Downer’s Grove: InterVarsity Press, 2004), 310 pages, ISBN 9780830826988.

In Introducing Early Christianity, Laurie Guy, a lecturer in church history at Carey Bible College in Auckland, New Zealand, and a lecturer with the School of Theology at the University of Auckland, has written a balanced but provocative, simple but scholarly account of the earliest centuries of Christianity and their nascent implications for its most developmentally formative period. It lucidly lays out the major landmarks and will serve well as an introduction to the era for those embarking on or renewing their journey into Christian history. Well-placed hints at deeper directions and their internal dynamics in the events it covers should intrigue readers enough to invite further reflective research.

Guy’s effort ambitiously aims at analyzing early Christians’ life as well as well as their beliefs and practices during the first five centuries of Christian history. Thus it is characterized more by breadth than depth. Yet it relies heavily on primary sources and does not sacrifice substance for simplicity. It is also topical rather than chronological, though in turn investigating each of its chosen themes in a generally chronological manner. It is limited primarily to Christianity’s early development within the environs of the Roman Empire, although readily admitting its reach even early on beyond those borders. Numerous charts, graphs, and tables, suggestions for further reading, as well as a Glossary, maps, and author and subject indexes are helpful aids.

With experience as a lawyer, minister and missionary, Laurie Guy teaches church history and New Testament at Carey Baptist College, Auckland, New Zealand.

Introducing Early Christianity has an orderly and easily discernible development of its contents. After a very brief Preface, Chapter One, “If Paul Could See Us Now” looks at what Guy calls “Four Centuries of Dramatic Change,” and sets the tone for the rest of the book by comparing and contrasting the Christianity of Paul’s time with that of the next four centuries. Guy’s creative freshness shows as he invites readers to imagine Paul having something like a Rip Van Winkle experience in which he awakes after four centuries to see what had become of Christianity by then. Guy suggests that the core affirmation of Christ’s lordship remained constant while enormous shifts in day-to-day existence occurred as well. The next ten chapters examine selected topics that arise out that comparison-contrast. Chapter Two, “Second Generation Christianity,” looks at “The Churches of the Apostolic Fathers” and Chapter Three, “Suffering and Dying for God,” at “Persecution and Martyrdom.” Chapters Four and Five, “Getting Organized: Ministry and Structure” and “Getting Recognized: Emperor Constantine’s Revolution,” address the political and practical landscape of early Christianity’s development. Here one not only sees seeds of current ideas on relations of Church and State, but also how they eventually affected, for good or for ill, the shape and substance of the Early Church.

Raised in the Depression era in a wealthy and distinguished family, he went to Harvard University and then served in the Navy as a medic during WWII. MacNutt converted to Roman Catholicism as an adult and entered the Dominican Order to become one of its outstanding preachers and writers. As a Dominican monk he first encountered the Spirit-filled healing ministry of Agnes Sanford at a CFO camp in 1967 where Agnes was the principal speaker. They formed a strong friendship and she mentored him into the healing/deliverance ministry. It was MacNutt who introduced the term “inner healing” to what was then called “the healing of memories.” He personally had a strong anointing for healing prayer and during the course of his frequent healing conferences prayed for many thousands of persons.

MacNutt became perhaps the most important leader of the Catholic Charismatic renewal from 1974-1980, serving many offices in that movement. His presence in flowing Dominican robes during the mega-rallies of the 1970s charismatic renewal is a cherished memory for many who attended. However, his marriage to Judith in 1980 abruptly ended his association with the Catholic Charismatic renewal and resulted in his excommunication. He then focused on his writing and teaching ministry for a more ecumenical reach, and developed CHM as a great teaching institution.

The website for Christian Healing Ministries is: www.christianhealingmin.org.

For more information about Francis MacNutt see Francis MacNutt’s Biography.
For more information about Judith MacNutt see Judith MacNutt’s Biography.

Update: Francis MacNutt  passed away on January 12, 2020. He was 94 years old.

James K.A. Smith, Introducing Radical Orthodoxy: Mapping a Post-secular Theology (Grand Rapids, Michigan: Baker Academic, 2004), 291 pages.

Post-modernism is a philosophical perspective many Christians are now embracing in order to overcome the debilitating effects of modernity on the Christian church. What is refreshing about James Smith’s book is that he questions whether this approach is as helpful for Christian theology as it first appears. In fact, Smith proposes that post-modernism is in reality a continuation of the modernist project. This book offers an overview of the place of radical orthodoxy (RO) within the context of a post-secular/post-modern theological landscape. His aim is to draw together the thematic strands of RO in order to appraise its contributions to the theological enterprise and critique the misaligned assurance in the supposed neutrality of the modernist and post-modernist paradigms.

The book is divided into two sections. The first provides a map for understanding RO within the context of current theological trends. Smith suggests that four theological schools of thought have come to prominence. (1) The correlationist project emerged out of Tübingen (Germany) and made its way into the US through Union Theological Seminary (NY), The University of Chicago Divinity School (Chicago) and even ironically the fundamentalist school Dallas Theological Seminary (Dallas). This approach tries to correlate revelation with cultural, political and economic systems, and assumes the neutrality and universally accessible methods of the so-called “secular” sciences. (2) The Revelationist school is Barthian at root and has made its way from Basel (Switzerland) to Yale Divinity School (New Haven), Princeton (NJ) and Duke University (Durham, NC). This school highlights the antithesis between the gospel and culture, and therefore subverts all secular frameworks. The tendency in the Revelationist approach, though, is to jettison the secular sciences as irrelevant and focus exclusively on revelation claims. (3) The Neo-Calvinist school emerged in Amsterdam and has made its way into Calvin College (Grand Rapids) and the Institute for Christian Studies (Toronto). This approach represents an early post-secular critique, which is deeply suspicious of secular methods for arriving at knowledge and calls into questions the “sacred” tenets of modernity. (4) Finally, the Cambridge phenomenon of RO likewise emphasizes the antithesis between revelation and culture, but unlike the Barthian project’s abandonment of the secular, RO maintains there is no secular because even these methods presuppose faith commitments. For radical orthodoxy, all nature and culture is graced, but in need of redemptive transformation. RO is therefore critical of post-modernism because it is in reality a continuation of modernity.

Smith then outlines the theological contours of RO, which includes an ecumenism that transcends confessional boundaries, a retrieval of pre-modern sources and a hermeneutical disposition that seeks to be unapologetically confessional. Moreover RO is critical of modernity as a flawed system, because it reduces truth to a single system based on a notion of universal reason; RO is post-secular in the sense that it identifies secular reason as myth; as a theological movement it emphasizes participation and materiality, meaning that creation has to be understood as participating in and suspended from transcendence. This position fights against modernist and post-modernist notions that the world is self-contained and therefore without the need for the divine. In other words, nihilism (e.g. lack of transcendence) is questioned because it assumes that the universe is isolated and self-supporting. RO also emphasizes the sacramental, liturgical and aesthetic modes of worship as a consequence of the incarnation and participation in the divine. Finally, RO offers a cultural critique of the world in the hope for its redemptive transformation in all areas of language, history and cultural. Throughout the discussion, Smith draws upon the Dutch Reformed tradition to voice his agreements and disagreements with RO, arguing that the two disciples would benefit from fruitful dialogue.