This text by an accomplished Pentecostal scholar provides the reader with an accessible and up-to-date treatment of Jesus’ miracles that is sufficiently apprised of the primary and secondary literature to keep advanced students and specialists interested. Moreover, Warrington provides an enjoyable read, and those familiar with his Pentecostal Theology will not likely be disappointed by his prose or content [Editor’s note: Read the full chapter “The Quest for a Pentecostal Theology” from Pentecostal Theology: A Theology of Encounter (2008)].

Keith Warrington

“Historical Context” (chapter 2) examines suffering, miracles, then Greco-Roman healing data, Jewish exorcism, and more. Modern psychologizing of exorcisms is incorrect: Jesus speaks to demons not victims. John ostensibly did not see exorcisms as necessary to his purpose, recording none. The Synoptics “point to Jesus’ authority and apparently do not provide “guidelines for exorcistic practice.” Thus, Warrington consistently moves away from much scholarship that sees the miracles as models for the church. Warrington also detaches from the legacy of form criticism that carried over to redaction criticism and beyond which finds the Sitz im Leben of the Gospels the surest guide to understanding their compositional intention: the miracle stories primarily and saliently apprise of Jesus, not the Church (but, e.g., note his sensitivity to initial audiences on p. 209). Modern scholars debate the definition of miracle, which Warrington says is “a supernatural action that transforms a previous dire and humanly insoluble situation …” Consistent with today’s miracle scholarship, Warrington notes that the Gospel writers do not hold that “God has broken his own laws; rather, he has achieved what is his right to do.” Warrington concludes that miracle reports are rare outside the Gospels, briefly mentioning Onias (Ḥoni the Circle Drawer) and Ḥanina ben Dosa regarding miracles and especially Asclepius for Greco-Roman healings. Quick attention is drawn the Old Testament’s “limited” appreciation of physicians as compared to Sirach 38’s positive view, which presents, says Warrington, a bleaker understanding of this role, as does the Mishnah regarding demon-possession in the Gospels. Warrington also recognizes the honor-shame culture of Luke’s time, noting that the synagogue ruler was rebuked by Jesus and became ashamed: not because he was remorseful but because he was dishonored in the eyes of the people, which jeopardized his status.

Keith Ward’s God and the Philosophers offers a close look at a handful of philosophers whose work impacted theological matters in one way or another. Ward takes on certain aspects of the thought of Plato, Aquinas, Descartes, Berkeley, Hume, Kant, Hegel, Schopenhauer, Nietzsche, and the modern (anthropological) materialists. Some of the essays are intended to correct mistaken views about a particular thinker, while others are intended to refute something they said. The book is easy to read. One particular bonus is that it frequently engages the “new atheists” in dialogue.

One need not be a student of philosophy to appreciate what Ward does in this book, as it frequently addresses those aspects of theology in which we all are indebted to philosophy. In this regard, his chapter entitled “Why Does Everybody Hate Cartesian Dualism?” is itself worth the price of the book. (There has been no figure more maligned–yet misrepresented–by modern theology than Rene Descartes.) In fact, the book functions marvelously for the study of philosophy itself, making a case (whether it means to or not) that the church needs more philosophers.

Ward is eminently qualified to write this book. I am much less qualified to review it, but I did wonder at a couple of places about Ward’s particular “take” on a subject. I was confused, for example, when Ward portrayed his teacher Gilbert Ryle as an opponent of anthropological materialism. My own reading of Ryle’s The Concept of Mind had convinced me (a few years ago) that Ryle was all about materialism. It is, of course, much more likely that I misunderstand Ryle than that Ward misunderstands him, but I would have appreciated a brief explanation of how this figure who looks so much like a materialist should be construed as its enemy. I would note, however, that such an explanation perhaps lies beyond the level at which Ward intended to write.

Ward wrote this book, it appears, for those with only a marginal understanding of the major figures, although I suspect that the more-than-armchair philosophers will also find it worth reading. It is not a history of philosophy, but it does help fill in some blanks for those who have not studied philosophy at all. Its terminology is non-technical, and its language nears a magazine-level at many points. I encourage anyone with an inkling toward the more intellectual side of the faith to read this book.

Reviewed by John C. Poirier

Preview this book: books.google.com/books?id=YhOsWrX1sZoC

Keith Warrington, Healing & Suffering: Biblical and Pastoral Reflections (Carlisle, UK/Waynesboro, GA: Paternoster, 2005), 219 pages, ISBN 9781842273418.

Keith Warrington, Director of Postgraduate Studies and Senior Lecturer in New Testament at Regents Theological College, Nantwich, has written on healing before, notably in Jesus the Healer: Paradigm or Unique Phenomenon (Carlisle, UK: Paternoster, 2000). Some of the same concerns resurface in Healing & Suffering. For example, do the Gospels and the Acts provide definitive models for healing ministries today, or are they only testimonies to the centrality of Jesus’ messianic identity and ministry for Christianity of all eras? However, its most emphatic focus seems to be on exploring a balanced perspective on the apparently oppositional realities of divine healing and human suffering. As such, this text has a decidedly pastoral emphasis, although assuredly based in and shaped by substantive theological, and especially biblical, inquiry. It is also refreshingly rich in personal testimonies, not only, as has been common in Pentecostalism, of extraordinary healings, although these are included as well, but also in incidents with other outcome occurrences—such as, for instance, how God can and does bring joyous and victorious peace even when dramatic physical healing doesn’t happen as has perhaps been expected. In Healing & Suffering Warrington addresses one of the most pressing issues for contemporary Pentecostals and Charismatics as well as possibly for many other Christians. Pastors and scholars alike will doubtless benefit from reading it. Further, anyone struggling with understanding physical suffering in light of their belief in divine healing may discover coveted direction herein.

Keith Warrington

Healing & Suffering is well laid out. It has an extensive Table of Contents, effectively functioning as an outline for the entire work, and also an extensive Scripture index. Although, it has no Author or Subject indexes, the unusually full TOC helps make up for it. The Selected Reading section is rather short too, but probably enough to point interested readers in the right direction. Warrington writes in an interesting and accessible style, so this makes for pleasant reading. Footnotes are sparse but probably indicative of the more pastoral orientation overall than one of academic research. The “Reflections” in the subtitle should be taken seriously, for that appears to be primarily the intent and object of this work. Indeed, much of the general direction of this work seems to arise out of Warrington’s reflections during his own pastoral experiences in the context of biblical exposition.

Keith Augustus Burton, The Blessing of Africa: The Bible and African Christianity (Downers Grove: InterVarsity Press, 2007), 294 pages, ISBN 9780830827626.

The recent increase of books about the African continent might seem almost mind boggling for readers interested in learning about Africa and its relevance to Christian theology. Just where does one begin? Thankfully, a reader might just want to begin here.

To an ever increasing collection of media comes a short yet comprehensive perspective for beginners and experts alike. While Burton’s viewpoint is by no means exhaustive or encyclopedic, it offers “a brief survey of the historical place of the Bible in the rhetorical land of Ham.” It offers information “…about biblical ‘Africans’ and significant ‘African people’ and events throughout the history of humanity.” It also places the story of the Bible and African Christianity in the wider global context (13).

Keith Augustus Burton, Ph.D., (Northwestern) is president of Life Heritage Ministries. He is also adjunct instructor of religion at the Florida Hospital College of Health Sciences and coordinator for the Center for Adventist-Muslim Relations at Oakwood University, where he previously served as a professor of theology.

Burton also promises that this book lacks “a reactionary Afro centric agenda.” He stresses that it does not seek to repudiate, but rather to agitate and educate (12). His work truly provides a perspective about the seamless relationship of Africa to the Biblical world, a connection that has been too often ignored by Western thinkers. So as a result, his work serves an ecumenical purpose. He wishes to draw Black Africans into greater solidarity “with their lighter skinned Hamitic siblings in the northernmost sections of modern continental Africa and the Middle East” (13).

Burton has divided his book into six parts. The first part gives a definition of Biblical Africa. The second part discusses the relationship between African ethnicity and geographical location. This is then followed by the third section which explains the openness of Africans to the gospel message. The fourth division sketches the development and spread of Islam in the Biblical land. In part five Burton explores the influence of European colonialism, and then concludes with an evaluation of the Bible in modern land of Ham.

Keith Warrington, Discovering the Holy Spirit in the New Testament (Peabody, MA: Hendrickson Publishers, 2005), 230 pages, ISBN 9781565638716.

Every pastor should have in their library this reference on the work of Holy Spirit in the New Testament. It is a scholarly and a practical book; it is not for the casual reading, although it would be good to skim through to know what you will want to refer to later.

Keith Warrington is a member of the Elim Church in England and the director of post-graduate studies and a lecturer in New Testament at Regents Theological College in Cheshire, England.

As Pentecostals we claim we know much more than other Christian groups on the work of the Holy Spirit, while this may be true when discussing topics such as on the Baptism of the Holy Spirit and the gifts of the Spirit, most Pentecostals will have problems explaining the work of the Person of the Holy in the book of Revelation. This book will be helpful to provide a well-rounded biblical understanding of the ministry of the Spirit as it takes us through every book in the New Testament.

Keith Warrington

Discovering the Holy Spirit in the New Testament is divided into 19 chapters, each chapter is divided into a mixture of scholastic and practical information. For example chapter 8 on the book of Galatians describes the setting, what the author says about the Spirit, exposition, significance to the original reader and a bibliography.

The following is an example of the book of Romans: “What does the [canonical] author say about the Spirit? The Spirit: is set apart and sets believers apart (1:4); provides spiritual gifts (1:11; 12:6-8); provides a balance to the law (2:29; 7:6, 14; 8:2, 4); is the channel for the love of God (5:5; 5:30); opposes the flesh and identifies and empowers believers as God’s children (8: 5-13); affirms adoption for believers (8:14-17); is the ‘firstfruits’ for believers (8:23); prayers for believers (8:26-27); empowers the believer (14: 17; 15: 13, 16, 18-19).” In his section on exposition and significance for the original reader, Warrington says of Romans 8:23,

Not only the creation, but we ourselves, who have the first fruits of the Spirit groans inwardly as we wait for adoption as sons, the redemption of our bodies.

In the context of the final redemption, Paul describes believers as having the “firstfruits,” identified as the Holy Spirit. The term “firstfruits” regularly referred, in a sacrificial sense, to the first of the flock or the first of the fruits of the harvest that worshippers gave to God (Exod 23: 19, Lev 2:14). Here, Paul uses the term to describe a down payment or guarantee of something to come. The gift of the Spirit is foretaste of what is to come …

The Spirit provides a glimpse and an insight into the life that believers will know in its fullness when the resurrection occurs. The Spirit is a flavor, a whisper, a breath of what is to come (91).

Reviewed by Aldwin Ragoonath

Keith Warrington’s introduction: http://keithwarrington.co.uk/?page_id=198

Publisher’s page: www.hendrickson.com/html/product/638719.trade.html (including sample chapter)

Cover from the 2007 edition

Keith M. Bailey, Servants in Charge: A Training Manual for Elders and Deacons (Camphill, PA: Christian Publications, 1979), 186 pages.

One can find about as many a different ministry philosophies as there are church groups or denominations these days. Leadership styles and structures also seem to abound. Yet the Bible is quite clear on specific areas of church government. Servants in Charge will be a great help to the pastor and local church in developing a strong solid leadership base.

The book, which also contains a study guide, presents a thorough review of biblical qualifications, responsibilities, tasks and giftings required for those who may serve in the elder and deacon offices. Bailey does a good job in noting the spiritual qualities necessary in selecting individuals for a solid leadership team. Deacons are likewise as elders to be spiritual men, and not merely those who handle the material or financial end of the ministry. Elders, on the other hand may play a role in financial oversight as well. In other words while there are distinctive roles to each respective office there may be an overlapping of functions in the local church.

Often when problems arise in a local church there is one basic struggle that must be resolved: Just who is really running the show? Power struggles and leadership styles have ruined numerous churches and many times a pastor has sought to maintain “spiritual authority” by simply ignoring biblical church government or at best relegating the offices to a facade. In Bailey’s view the pastor is an elder but has a position of authority over the other elders of the church and also as executive director will lead the deacons. This establishes a chain of command and a leadership team at the same time. Biblical precedent and support for this position is solidly presented in the book. The tasks and responsibilities of the pastor-elder versus the lay elder are also documented.

Many will find Bailey’s view on the role of the deaconess, and his interpretation of scripture as it regards this subject, to be quite interesting. While he does make good points on the tasks of the deaconess, he maintains that there is a clear distinction between the deacon and the deaconess role. Although some may oppose his view of the deaconess altogether, others may see the distinctions as unwarranted.

As a pastor working with the everyday reality of these offices in the church I can heartily recommend the book as an excellent resource for those looking to find positive and effective advice in forming, developing, and reshaping their leadership team.

Reviewed by Ronald M. Messelink