First Virtual Global Pentecostal Studies Conference: “Mapping Global Pentecostal Issues”

When: Saturday, 31st October 2020, from 12:00-20:00.

What: The European Research Network on Global Pentecostalism (GloPent) will be having its first Virtual Conference, hosted by The Centre for Pentecostal and Charismatic Studies at the University of Birmingham. The theme is “Mapping Global Pentecostal Issues.”  

Keynote Speakers

J. Kwabena Asamoah-Gyadu (Trinity Theological Seminary Ghana). “The Lord is the Spirit (II Corinthians 3:17): An African Critique of Global Pentecostal Theologies.”

Corneliu Constantineanu (Aurel Vlaicu University of Arad). “The Spirit Engaging and Transforming Life: Tenets of Romanian Pentecostalism.”

Daniel Chiquete (Instituto Tecnológico y de Estudios Superiores de Monterrey). “¿Lugares del espíritu? El pentecostalismo y sus representaciones espaciales en América Latina” (in Spanish).

Veli-Matti Kärkkäinen (Fuller Theological Seminary). “Identities of Global Pentecostalism(s) in the Pluralistic and Secular World: Theological Tasks and Challenges.”

More Information: https://www.birmingham.ac.uk/schools/ptr/departments/theologyandreligion/events/2020/glopent-world.aspx

Kelly Kapic and Bruce McCormack, eds., Mapping Modern Theology: A Thematic and Historical Introduction (Grand Rapids: Baker Academic, 2012), x + 421 pages, ISBN 9780801035357.

Most books on contemporary theology trace key themes in theology or focus on the contributions of influential theologians. While these approaches are helpful, it can be easy to miss how contemporary developments in theology have influenced each of the traditional topics in systematic theology. We can be grateful that Mapping Modern Theologyhelps us to see how this is the case.

Mapping Modern Theology is not technically a book on “contemporary theology” broadly speaking, however. Rather, the authors focus specifically on how theologians in the last couple hundred years have responded to modernity. The book begins with an essay by Bruce McCormack which introduces the concept of “modernity” within a theological context. He suggests that “modern” theology emerges when “church-based theologians ceased trying to defend and protect the received orthodoxies of the past against erosion and took up the more fundamental challenge of asking how the theological values resident in those orthodoxies might be given an altogether new expression, dressed out in new categories of reflection” and that philosophically  there was a “shift from a cosmologically based to an anthropologically based metaphysics of divine being” (p. 3).

Kelly M. Kapic is professor of theological studies at Covenant College in Lookout Mountain, Georgia.

The remainder of the essays by various evangelical (broadly defined) authors each focus on a different topic in systematic theology (e.g., creation, Christology, Holy Spirit, the Church), primarily from a Reformed Christian perspective. The chapters will be helpful for both non-specialists (although those who have never studied theology would be easily lost) and specialists. For example, the chapter on the Trinity (a topic in which I am well-versed) helped me to better grasp the impact of the “historical” approach to the Trinity in contemporary theology.

This book serves as a good reminder of the impact our philosophical assumptions can have on our theology, even when we are not conscious of them (or even deny them). The book will also serve well anyone who wants to know how the various topics in systematic theology have been influenced by modernity.

Bruce L. McCormack is Charles Hodge Professor of Systematic Theology at Princeton Theological Seminary.

Mapping Modern Theology could serve as a helpful textbook to a course on systematic theology or contemporary theology. At the same time, the strength of the book could also be its weakness, as far as being used as a primary rather than supplemental textbook. That is, in the systematic approach of the book, one could miss the big picture changes happening in theology today and might not get a good sense of who the most influential theologians have been in contemporary theology. This would not be an issue if the course lectures took a different approach than the book. Another concern (which is true for many books) is that readers might get the impression that theology is only about debates where theologians disagree on things, and readers might therefore miss the depth of the historical consensus of the Church on doctrine. While being aware of these concerns, readers will benefit greatly from the contributions in Mapping Modern Theology.

Reviewed by Andrew K. Gabriel

This review first appeared on Andrew Gabriel’s blog, www.andrewgabriel.wordpress.com and is reprinted here with his permission.

Editor note: Readers are encouraged to join this conversation about strategic-level spiritual warfare, spiritual mapping, and living the Spirit-filled life. Please add your comments under the article.

Worldviews in Conflict (Part 1) with Editor Introduction

Satan in the Bible

When dealing with the related doctrines of Satan and demons, it has become almost customary to cite the warning from C.S. Lewis that two equal excesses persist.³² One is to dismiss the reality of Satan altogether, which is difficult to do if one interprets the New Testament literally. The other, I believe, is to become perilously indulgent with “devil-talk.” It seems fair to say that early twentieth century Pentecostals, in general, were preoccupied with talk of Spirit-baptism. Similarly today, some church leaders may be guilty of over-emphasizing Satan’s power to the point that the devil has grown larger than life—certainly larger than Scripture presents him.

Whether or not Satan once held a prominent position in heaven before he rebelled is a moot point. Popular interpretations of Isaiah 14:12-15 (reputed to be the account of Satan’s fall) in the U.S. were once fueled by American fundamentalist scholars such as M.F. Unger and L.S. Chafer.³³ More recent scholarship reveals a much sharper division over the assumption that Isaiah had Satan in mind when he wrote 14:12-15.³⁴ In fact, in view of the scant references to the devil or demons between Genesis and Malachi, and the complicated use of the name, “Satan,” it may be impossible to identify and organize a biblical demonology based solely on the Old Testament. As Page remarks:

Satan is a very minor figure in the Old Testament, where he is mentioned explicitly in only three passages. Even in these, he plays a secondary, not a major role. … It appears that the concept of Satan was not well developed in the Old Testament period and that it did not exercise the sort of influence on the faith of ancient Israel that it would on late Judaism and early Christianity.³⁵

Satan’s prominence in Jewish literature more likely arose at the time of the worst persecutions of Israel’s history, under the ruthless Antiochus IV during the late second century B.C. As the Jewish people suffered unimaginable oppression and suffering,³⁶ they searched for answers of cosmic proportions. They longed for a Messianic visitation to deliver them from hellish conditions, and they found their answers to the problem of evil in the cosmic struggle between angels and Satan.³⁷ Thus, extra-canonical literature was reared out of a background of Hellenistic and Persian Dualism and the desperate hope of an anguished nation.

Editor’s Introduction to Worldviews in Conflict

Welcome to the Dialogue

It is my privilege to introduce this paper by Larry Taylor and a dialogue about a practice many have embraced without first weighing the theological consequences.

Our subject is the teaching of spiritual mapping, identifying and expelling territorial demonic forces. This teaching has not been extensively challenged in Pentecostal/charismatic writings. In fact, the opposite appears to be true, the practice of spiritual mapping has been readily accepted.

Not just to rock the boat, Professor Taylor of Portland Bible College is asking us to consider on what basis this teaching has been accepted. Is spiritual mapping biblical doctrine, or is it derived from another source?

If spiritual mapping is a biblical teaching, we perhaps should all be involved in identifying and systematically removing the forces of evil from our neighborhoods and nations. If spiritual mapping cannot stand on scriptural grounds, its validity and our participation should be evaluated in that light.

Brother Taylor has invited response and interaction with himself on this subject. The Pneuma Review’s editorial committee has been endeavoring to locate a participant to respond to this paper. If all goes as planned, Taylor’s paper will be presented in two parts, followed by a rejoinder by someone offering another view of spiritual mapping, then followed by a response by Taylor. You are invited to write in and interact with this subject, whether you have an insight or a disagreement.

As with all articles, and especially controversial ones, the views expressed in this dialogue are not necessarily the views of all of the editors or the membership of the Pneuma Foundation. It is our privilege to present differing viewpoints that encourage the free exchange of ideas among disciples of Jesus. I hope that you will participate in this discussion. Please add your comments below.

— Raul Mock, Executive Editor

“The best way to drive out the devil, if he will not yield to the texts of Scripture, is to jeer and flout him, for he cannot bear scorn.”
– Martin Luther

In recent years it has become increasingly clear that the devil is not going to go away, either in reality or as a topic of immense importance. In the past four decades he has gained attention at the box office and, more recently, at various church leadership conferences under the billing of “spiritual warfare.” Hollywood has enjoyed a disturbing love affair with the devil, dating back to Rosemary’s Baby in the late 60’s, which was soon followed by the smashing success of The Exorcist in 1973. Thanks (in no small part) to the computer industry, patrons today are offered a steady diet of scurrilous gore involving pools of blood, projectile vomiting, super-powered demons, twisted witches and candle-lit satanic rituals set in Gothic style.

On the other hand, the entertainment industry is not alone in its interest in and fascination with the macabre. In at least one segment of the church, there is a renewed militancy aimed at escalating the arms race against the devil and his horde. The most innovative aspect of this aggressive strategy involves “spiritual mapping.”¹ This is the practice of strategically locating and identifying the distinct demonic forces that lay behind a city or region, naming the demons, and driving them out. Although the practice is not limited to Pentecostal-type churches, the theological ideas that support it fit comfortably in many Pentecostal and Charismatic churches today.

In this particular paper I will explore the biblical and theological problems that I believe are associated with spiritual mapping, while focusing much of my attention on assessing the distinct cosmology that appears to serve as the basis for the practice. It is my theory that a weak, unbiblical cosmology has served to promote the doctrine of spiritual mapping. I open the subject by explaining the practical importance of cosmology. Secondly, I examine the biblical doctrine of creation, searching for a valid Christian cosmology. Turning briefly to the area of demonology, I examine Scripture’s view of Satan, particularly his power in relation to believers. Fourthly, I offer a biblical assessment of the practice of spiritual mapping. Finally, I conclude with a practical observation of the current state of Pentecostal-type churches and offer a pastoral call to return to basic-life teaching.

Due to the limited objectives of this particular study, I will not be assessing every aspect of the practice of spiritual mapping. There may be spiritual, psychological, and ecclesiastical rewards from the practice that lie outside the scope of this study. Moreover, I do not intend to present a thorough doctrine of Satan and demons. There are numerous books on the subject, some recent, that superbly handle the doctrine of Satan and demons. I have noted several for the benefit of the reader at the conclusion of the article.