Although the accuracy of teaching is preeminent when judging the quality of a book, credit must be given for its tone when appropriate. From page one of Hull’s work, the reader is struck with the author’s sincerity, transparency, his passion for people, his drivenness for all that God has for him, and his willingness to risk all for his perception of the will of God in relation to the charismata.

This book comes from the heart of a pastor. More specifically, from the heart of a pastor who is trying to transition parishioners of a cessationist mindset into the fullness of the gifts of the Spirit. There is a generous mix of true-life anecdotes and biblical teaching. Some anecdotes leave you laughing or celebrating, others leave you in tears. At times his language is plain, but poignant: “If you lay your heart on the altar, someone will come and jump up and down on it” (p. 172).

Aside from Hull’s firm belief in the continuation of spiritual gifts in today’s church, even miraculous ones, perhaps his greatest contributions are in the chapters on healing and on hearing God’s voice, in which are packed practical guidelines that encourage faith while acknowledging God’s sovereignty.

It is, however, with reservations that I recommend Straight Talk to Pentecostals. With characteristic frankness, Hull admits that “I have had a prayer language for more than thirty years, but I am still not 100 percent sure it is God or my own flesh” (p. 118). More important, Hull holds an unbiblical view of the baptism of the Holy Spirit, which he views as conversion (p. 116). Although he decries cessationist thinking as “inbred” and based more on “custom” than “study,” he is himself a Lukan cessationist when it comes to the baptism in the Holy Spirit, stating that the Pentecostal interpretation of Spirit-baptism is “impossible” (p. 111).

He bases his interpretation of the six occurrences of Spirit-baptism in Matthew, Mark, and Luke-Acts on the one occurrence in Paul (1 Corinthians 12:13), arguing that Paul’s usage is more weighty because it was seventh and last and twenty years removed from the “fluidity of the first years when they [the first Christians] were all trying to figure out the role of the Holy Spirit” (p. 114). One problem with this is that 1 Corinthians 12:13 appears to be the believer’s baptism by the Holy Spirit into the body of Christ (a sensible and universal experience of all Christians), not the believer’s baptism in the Holy Spirit by the Heavenly Jesus that imparts a prophetic empowerment for service (a likewise sensible though not universal Christian experience; cf. R. Menzies’ Empowered for Witness). Hull shows no appreciation for the diversity of the NT writers and no appreciation for Luke’s uses of “filling” synonyms, which occur over 50 times in Acts alone. Neither does he show any appreciation for the probability that Luke, as a close companion of Paul and as someone who held Paul in high regard as a great man of God, is applying his considerable training in the Greco-Roman narrative style of historiography to clarify Paul’s epistolary writings for Christians thirty years removed from Paul. Instead, Lukan cessationist like Hull have effectively silenced Luke’s majority usage of “baptized” (3x) and “filled” (9x) in favor of Paul’s single usage of each term (1x[?]/1x). This use of Paul to parse Luke is a practice left over from cessationist Protestantism, and a hearty adieu by biblical exegetes is long overdue. (For more thorough discussion, see Roger Stronstad’s Spirit, Scripture and Theology: A Pentecostal Perspective and The Charismatic Theology of St. Luke).

The doctrine of the Holy Spirit has been present from the time of the primitive church and on into the 20th century. However, generally speak­ing, what has been lacking is His concrete influence in the same way that was evident in the early days of Pentecost, in the primitive churches, and among the proclaimers of the gospel at that time. That faith returned and started to grow among the holiness movements in the United States in the 19th century. It was faith in the fact that the Holy Spirit can presently fill the believer so that he/she speaks in new tongues, can prophesy, or become a channel for another of the spiritual gifts. That phenomenon of speaking in tongues began to increasingly appear throughout the world. The Pentecostal movement did not start in a vacuum. Its explosive spread in the 20th century was, however, a surprise.

I will now more intensely observe some central elements in the work of the Holy Spirit. These seem to have a pivotal role in the composition of the Pentecostal DNA.

The Importance of Baptism with the Holy Spirit

In our lives we strive for things that have significance. An athlete is ready to work hard in order to reach his/her ultimate fitness. A cook is ready to spend time in creating a unique taste experience. A musician repeatedly practices tone sequence until he/she is finally satisfied.

Jesus gave the promise of sending the Holy Spirit as the source of power for us. He did not say he would send power, but that He would send the Holy Spirit which would bestow power in us. The Holy Spirit is a person, one of the three persons of the Godhead. That fact provides the correct basis of our attitude toward Him. Power is impersonal. The Holy Spirit sees, feels, rejoices, mourns, comforts, defends, equips, serves, exhorts, upholds. It is important to us that He entrusts us with power. The Old Testament already gave a clear message regarding the Holy Spirit: “Not by might nor by power, but by my Spirit, says the Lord Almighty.” (Zech. 4:6)

“When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting …All of them were filled with the Holy Spirit…” (Acts 2:1-4) Their waiting was rewarded. The followers of Jesus were always focused on seeing His kingdom estab­lished on earth. He had taught them to pray for the coming of God’s king­dom. The will of God would be realized in heaven as well as on earth. This right expectation needed a correction in emphasis. It was not for them to know exact timetables. (Acts 1:7) There was something more important. Jesus instructed them in this way: “But you will receive pow­er when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8)

Receiving power is connected to the infilling of the Holy Spirit. It has a special purpose. This power is not for bodybuilding nor for boasting about brawn. It is power for service. Jesus did not send His servants out with their own power. His intent was to equip them extraordinarily well for the task He was sending them to accomplish.

This chapter is an excerpt from Arto Hämäläinen’s book, The DNA of the Spirit-Empowered Christians and Churches (2023). Part of the Peace by the Spirit Series.

The promise of the Spirit to the disciples was fulfilled on the day of Pentecost. At the same it gave birth to the church. The apostles served the multitude of thousands by leading them to faith in Jesus and by bap­tizing them. The power given to them enabled this action. The power was there for a purpose, for spreading the gospel, for giving birth and providing care for the community of believers, and for the spreading of the kingdom of God.

On the day of Pentecost, Peter reminded his hearers of the promised infilling of the Holy Spirit for all believers. “The promise is for you and your children and for all who are far off – for all whom the Lord our God will call.” (Acts 2:39) Unfortunately, this emphasis and the desire for this privilege among the believers started to weaken in the churches during the following centuries. References to the work of the Holy Spirit can still be found long after the first outpouring of the Spirit, but the workings of the Holy Spirit were no longer a center of focus. Here and there people received charismatic experiences. In my home country, Finland, there were people in a few revival movements in the Lutheran church a few hundred years ago who had charismatic experiences such as speaking in tongues.³ The same kind of experiences took place in the history of many other countries.

The attitude of waiting for a filling with the Spirit is no longer at the forefront but remains in the background in many Pentecostal churches. The teaching about Spirit baptism and the steps toward receiving it have been forgotten or at least is very limited. The danger is that the meaning of the infilling of the Spirit is not understood or the experience of the infilling is not expected. The whole picture has somehow become distort­ed. To be filled has become a norm which is to be accomplished in order not to appear to be a lower level Pentecostal. This can lead to mental pressure and to a loss of the whole kernel of the matter. The baptism of the Holy Spirit is a gift, not a result of merit. Jesus taught that God loved His children and gave them good gifts including the Holy Spirit. “If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him.” (Luke 11:13)

God is pleased to give the fullness of the Spirit. Therefore, it can be expected without stress or any pressure. It is a gift. What else can we do when receiving a gift than to be thankful? Gratefulness is the basic atti­tude in waiting for it.

The undisputed leader of the Swedish Pentecostal movement from its beginning and for a long time after was pastor Lewi Pethrus. To be filled with the Holy Spirit was so important to Pethrus that he travelled to Oslo to meet with Methodist pastor Thomas Barratt for three weeks. The latter had experienced Spirit baptism some time earlier in United States, and was now teaching it in Norway. During those weeks, however, Pethrus did not experience Spirit baptism. “But I received something almost as precious than the very experience,” he writes later. The key matter to him was to understand that it is received by faith, as Paul writes in his let­ter to the Galatians: “I would like to learn just one thing from you: Did you receive the Spirit by the works of the law, or by believing what you learned?” (Gal. 3:2)⁴

In the New Testament we find that some people had a special gift in leading people to experience being filled with the Holy Spirit. Peter and John were sent to Samaria where a revival occurred as a result of the work of Philip the evangelist. After they laid their hands on the new believers, they experienced the infilling of the Holy Spirit. People like them which have this special gift have been and are still in the churches. In Finland, we have had pastor Arthur Kukkula lead thousands of believers into Spir­it baptism, among them the internationally known evangelist Reinhard Bonnke. It took place when Bonnke was still a young boy. Kukkula could not imagine this teenager becoming one of the most effective gospel preachers ever, leading more than 17 million people to Jesus.

I also experienced the infilling of the Holy Spirit as a young boy of 12 years in my home city of Lappeenranta in Finland. Pastor Arthur Kukku­la was praying for me, and I still remember the moment when I received this blessing. Suddenly I felt like heaven was opened and a stream was flowing from there, touching my innermost being. I started speaking in tongues. It was very natural and spontaneous, something which I could not initiate myself.

Although God uses special people for leading others into the fullness of the Holy Spirit, it is important to remember that He is sovereign and acts as He likes. Many people have experienced the filling without any laying on of hands or special prayer. It is the Lord himself who pours out His Spirit, and people are only His servants, but not always needed. The Holy Spirit can fill a person in bed at night, or when he/she is driving the car, when jogging, preparing food, or when reading the Bible, etc. The most important factor is the openness or preparedness of the individual. Mary, the mother of Jesus had a very unique task. Through an angel she received an invitation to fulfill it. A special act of the Holy Spirit was involved in that experience. In receiving a promise, Mary’s attitude was a model for anyone who is waiting for the presence and leading of the Holy Spirit. “I am the Lord’s servant,” Mary answered. “May your word to me be fulfilled.” (Luke 1:38)

We are the Lord’s servants. As Peter taught on the day of Pentecost, the Lord has promised the gift of the Holy Spirit to every believer. Along with Mary let us say: “May your word to me be fulfilled!”

How can we be sure we have been filled with the Holy Spirit? What are the signs of it according to the New Testament?

1. “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.” (Acts 2:4)
2. “The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. For they heard them speaking in tongues and praising God.” (Acts 10:45-46)
3. “When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied.” (Acts 19:6)

In all of these contexts, speaking in tongues is mentioned as a conse­quence of the infilling with the Holy Spirit. In one case, prophesying also is mentioned. Even there, however, speaking in tongues is mentioned. This has been the foundational teaching of classical Pentecostalism re­garding the evidence of being filled with the Holy Spirit. This is a major difference between the charismatic movement and classical Pentecostal­ism. Although there is some variance among Pentecostals in relationship to this sign, it is very clear, e.g. in the World Assemblies of God Fellow­ship (WAGF). This Pentecostal family includes about 68 million Pente­costals (2018).

The breakthrough of global Pentecostalism took place in Los Angeles in 1906. The infilling with the Holy Spirit accompanied with the sign of speaking in tongues had been experienced in Topeka, Kansas already in 1901. Agnes Ozman, a student in the Bible school there became a witness to the fact that Pentecostal experiences are not a phenomenon only of the first century.⁷ During the entire second half of the 19th century, in the American Holiness movement, there was typically an expectation of the baptism in the Holy Spirit. That was the ground from which the Pente­costal revival emerged.

The same was experienced also in my home country of Finland. In the beginning of the last century, Pietari Brofeldt described the expectancy in this way: “We all were surrendered before the face of God in order to receive the Holy Spirit who was promised to all who believe. We were so given up to this issue that we came together in the mornings and often returned by the last tram stopping in a coffee house for eating a porridge.” Brofeldt assumed that there were no more devoted waiters on the infilling of the Holy Spirit elsewhere. His observation was that the concentration was so much on waiting that thanking in faith was left to a lesser role.⁸ In any case, in the long run, people experienced the infilling of the Spirit which led to the breakthrough of the Pentecostal movement in Finland.

Although the outpouring of the Holy Spirit in Los Angeles was decisive for the spread of Pentecostalism more than one hundred years ago, Pen­tecostal experiences took place in various locations around the world. The revival in Wales and in the Ramabai Pandita’s girls’ home in India, and a strong spiritual movement in Korea, paved the way for the global Pentecostal movement and were the first heralds for it.⁹

Questions to church leaders:

1. When was the last time that you taught about the baptism of the Holy Spirit and the importance of the role of the Holy Spirit?
2. When was the last time you prayed for the infilling of the Holy Spirit for those who are seeking for it?

PR

This chapter is an excerpt from Arto Hämäläinen’s book, The DNA of the Spirit-Empowered Christians and Churches. Used with permission.

Scripture quotations taken from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica Inc.® Used by permission. All rights reserved worldwide.

The “NIV,” “New International Version,” “Biblica,” “International Bible Society,” and the Biblica Logo are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc. Used with permission.

Notes

Please see Arto Hämäläinen’s book, The DNA of the Spirit-Empowered Christians and Churches for complete citations.

³ J. Ruohomäki, 273, Aikamedia, 2009.

⁴ Pethrus, 97.

⁵ Ibid., 101-103.

⁶ Miller, 2005, 332.

⁷ Synan, 2001, 1.

⁸ Brofeldt, 1932, 30.

⁹ Anderson, 2013, 25-36.

In John P. Lathrop’s second book,[1] The Power and Practice of the Church, readers will find a stimulating compilation of various seminary papers, previously published magazine articles, and sermons which have been reformatted to make up the book’s eighteen chapters. Readers please note that the author of this review is the nephew of John Lathrop.

Seminary papers make up the majority of the text (chs. 1, 2, 3, 7, 8, 9, 13, 14) and cover such topics as the spiritual gifts of tongues and prophecy to the Persons of Christ and the Holy Spirit. These chapters contain the most technical and mentally stimulating writings found in the book. The second largest portion of Lathrop’s book is comprised of various articles written for Vista Magazine (chs. 4, 5, 6, 10, 16, 17, 18), and focuses more on the individual believer’s walk with Christ while in his/her earthly dwelling. The smallest section of the book, former sermons Lathrop has preached and here converts into full-length chapters (chs. 11, 12, 15), imparts very practical tips in order that believers may have a fuller spiritual life.

Lathrop shows great aptitude for writing in a very simplistic manner without sacrificing content. The reader will find that although many of the chapters cover somewhat technical (and sometimes controversial) topics, the author is able to strike a fine balance between theology and practical application with seeming ease of the pen. One would be hard-pressed to find a lack of Scriptural support for any of the positions taken by Lathrop, whose conclusions are doubtless the result of many years of diligent study of the Word of God. Perhaps the biggest flaw in the book is its lack of even more technical chapters, which would further evidence the author’s wide-ranging knowledge of Scripture.

The Power and Practice of the Church is impressive in that it covers a wide variety of topics which the inattentive reader may not be able to see a connection between, but which Lathrop effortlessly pulls into his overall themes of “God, discipleship, and ministry” (p. 8). As such, the reader is not left wondering why any of the chapters were chosen for the book, as unfortunately is the case with many other compilations. The author begins his book by speaking to the sometimes controversial topics of tongues and prophecy (chs. 1-2). From here, he moves smoothly into a discussion of the work of the Holy Spirit in modern times and backs it up with examples from the Scriptures (chs. 3-4). Lathrop then sets off with much practical advice for those seeking a deeper walk with Christ. He touches on everything from the avoidance of spiritual conceit (ch. 6) to “Being a Barnabas” (ch. 18). In fact, it is the final chapter (“Being a Barnabas”) that may be the most powerful in the book. In this chapter Lathrop satisfactorily sums up the overarching theme of the book when he says:

As we look back over the list of the things that were characteristic of Barnabas’ life – being a giving person, seeking to help one that others shunned, being able to work with people who were different from himself, and fostering the spiritual growth of others – we see that all of these qualities were good. In fact, more than good, they were Christ-like. May we seek to follow in the steps of Barnabas as he followed in the steps of Christ.

This eloquent paragraph contains the essence of the Christian life. While Christ works on each believer to conform him/her to His own image, it is the Christian’s responsibility to allow the Holy Spirit to touch their lives in order that they may become more Christ-like. The Power and Practice of the Church is wonderful way to help each of Christ’s followers achieve this end.

Reviewed by Jonathan P. Davis

Originally published on the Pneuma Foundation (parent organization of PneumaReview.com) website. Later included in the Fall 2022 issue.

Notes

[1] See Lathrop’s 2008 release, Apostles, Prophets, Evangelists, Pastors, and Teachers: Then and Now (Xulon Press), 149 pages, ISBN: 9781606474594.

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

Dr. Michael Brown is a very well-known author who is quite prolific. He seems to be ever widening the field of topics that he writes about. The Power of Music is unique in that he has not written a book about this subject before. As the title of the book indicates music has power, it has influence, it has the ability to move people. Its influence can be either positive or negative. In this book Dr. Brown looks at both the constructive and destructive power that music can exert.

The book consists of a preface, an introduction, and twelve chapters. In the course of these chapters the author focuses on a variety of topics related to music. For example, chapter 1 is very autobiographical; Brown writes about his own journey and the part that music has played in his life. He was very interested in rock music when he was a teenager, he played it and attended a lot of the concerts put on by the musical celebrities of the day, groups like the Jimi Hendrix Experience and Led Zeppelin. He also writes about how the hymns that were sung in the Pentecostal church he started to attend impacted him. In other chapters, he moves on to describe the impact of music in the wider culture. In chapter 3, Brown cites Daniel J. Levitin who pointed out the pervasiveness of music in our world; it can be heard at weddings, graduations, funerals, sporting events, and in many other settings (page 31). In chapter 5, the author shows how the Communists promoted their message through song. In chapter 6, he writes about the part that music played in the United States during the time of the Civil Rights Movement and the Vietnam War (pages 62-70). Later in the book, Brown highlights the significant place that music occupies in Scripture (pages 142-152). Music is significant in both the secular and spiritual world. It cannot be denied that there is power in music, it engages our minds and moves our hearts and emotions.

Reviewed by John Lathrop

Preview The Power of Music: https://books.google.com/books/about/The_Power_of_Music.html?id=0Nl7DwAAQBAJ

Most of Jack Deere’s books have dealt with the supernatural gifts of the Holy Spirit, this present volume is no exception. Some of the material in this book was published in his earlier work Surprised by the Power of the Spirit (1993). Those who have read the earlier volume will see that there are significant differences between the two books. I think Why I Am Still Surprised By the Power of the Spirit is important for at least three reasons. First, Deere is an academic, he has taught at a seminary, specifically, Dallas Theological Seminary. Second, he used to be a cessationist. That is, at one time he believed that certain spiritual gifts mentioned in the New Testament are no longer active in the church today. However, he did a complete turnaround, he now embraces the opposite view; he is a continuationist. He now believes that all of the gifts of the Spirit are for today. Third, Deere has ministered in the gifts of the Spirit. So for him it was not just a matter of changing his theology, he acted on his new beliefs and began to minister in the gifts of the Spirit.

The book is made up of 26 chapters and 5 appendixes. In the course of its pages the author covers a variety of subjects; as he does so he draws from Scripture, history, and his own experience. Two people who played significant roles in his journey from cessationist to continuationist were John Wimber and Dr. John White. Some of the subjects that Deere addresses include: cessationism, hearing God, healing, deliverance, and how to cultivate spiritual gifts. He also discusses the subject of physical manifestations that can be seen in some Pentecostal/Charismatic meetings.

There are some real benefits to be gained from reading this book. One of these benefits is Deere’s history and perspective, he was at one time a cessationist. Because of this he understands their theology and why they think the way they do. He traces the development of cessationist teaching from John Calvin, to Conyers Middleton, to B.B. Warfield. In addition to setting forth the history of cessationism he refutes it, he shows where its teachings depart from Scripture. He devotes multiple chapters to cessationism. One chapter that has some relevance to cessationism and that may be of particular interest is the chapter called, “The Real Reason Christians Do Not Believe in Miracles.” Deere maintains that the real reason some Christians do not believe in the miraculous gifts of the Holy Spirit is actually the argument from experience, not Scripture (page 50). These believers have not seen the miraculous, because it has not been part of their experience they do not believe (pages 47-48). Their “lack of experience” (page 50) causes them to doubt.

Cletus Hull provides an exegetical engagement with Paul’s Christology and Pneumatology from the first chapters of 1 Corinthians. His proposal is that, for Paul, these cannot be separated from one another particularly with regard to the life of the church as church. For Hull’s reading of Paul, Christ crucified is the enfleshment of the Spirit poured out in power, and the Spirit in power in the midst of the church is Christ crucified. This approach to “Christ crucified” by no means excludes such things as Christ’s life, resurrection, and ascension, but reimagine these in light of the cruciform Christology of Paul.

This volume is the edited fruit of Hull’s doctoral work at Regent University and thus bears some marks of such a project by way of historical bases, narrow exegesis, and proposals for application. Hull has divided his work into two broad sections: the first concerns background and the primary exegetical work, with the second proposing the theology of Pauline pneumatology in Paul’s Christology and conclusions for practical ministry.

The readership of this volume would best be suited to advanced students of the NT, scholars, and ministers with advanced education in Greek exegesis. This volume is not easy reading (nor intended) for general readership interested in the general topic of the book. The untranslated Greek terms/phrases/verses require the reader to have sufficient acumen in reading Koine NT Greek. Despite this caveat, this volume offers a helpful introduction to the topic of Paul’s Christology and Pneumatology drawing upon the Corinthian correspondences (with particular work on the first chapters of 1 Corinthians).

Unlocking The Power Of Fatherhood (Unlocking) starts with the courageous story of Billy Ray and his parents as they confronted the diagnosis of his polio infection. Their decision to raise Billy Ray without concession to his polio-induced impairment (referred to frequently as his “bum leg”) indeed showed significant foresight and courage. All the more exceptional when you consider the era and locale. Billy Ray’s story of living life fully and victoriously, are used to illustrate many points within the book.

Despite its title, Unlocking is primarily a primer on living a structured, disciplined and principled life. Even in the first chapter, Sovereignty of Choice, much credit is given to Billy Ray’s mother for her character and courage. Author Gary Rogers is describing his own grandmother, with much warmth and affection, but not exclusively a father. The title points to fathers, but the contents are about living as “men (and women) of honor.”

I agree whole-heartedly with Unlocking’s eleven chapters; Sovereignty of Choice, Dark Night on Striker Creek; Standards; In Search of Destiny; The Measure of a Man; Protection, Provision, Perseverance; Transformation in the Storm; The Value of Failure; Culture of Honor; Foundational Pillars of Honor; End of Our Tale. The book is full of classic wisdom and traditional values, especially regarding personal integrity. Each chapter starts with an apropos quote from a significant artist or thinker. Still, I struggle with the lack of an explicit moral or religious structure or system to support Rogers’ assertions of truth or right living.

Knowing the right thing to do or say is important. Knowing why (or how) what right thing you do or say is critical beyond measure. While I came across gem after gem regarding integrity and personal responsibility, I failed to see any objective structure or system that makes the pattern plain or repeatable. Even the chapter review questions did not help me see the author’s pattern.

An astute listener will want to know how they can evaluate what they are hearing through critical thinking and reasoning. Unlocking does not provide the structure or framework needed for such analysis. If the structure were there, a reader could glean wisdom and encouragement from each re-reading of this text, even if they missed it in the first perusal.

As I read, I wondered about the author, his moral system and his motivation. Clearly, he loves his parents and grandparents. Is the author an atheist ethicist? A principled secularist? Is he a Christian attempting to (stealthily) mainstream Biblical values? I could not come to understand Roger’s intention through his work. I found these questions became a distraction for me as a reader.

After discovering the book was not what I thought it would be, I could not discover a reason to trust the reasoning of the author. I want to trust this author, but there is no discernable structure or system that allows me to anticipate his beliefs or evaluate his statements. I suspect that Mr. Rogers and I have a similar worldview, but I am not sure we have a common framework for that view.

Given the emphasis on personal integrity and honorable living, I can (only) guess that this work is intended for those at risk of, or recovering from, personal failures. Without a structure or system to support his comments, such an audience can only accept his words on blind faith. Blind faith may be part of the reason why they are such an audience.

Based on just the title of this book, I wanted to like it. I could have overlooked a miss-match between the content and the cover. I am disappointed that so much strong content does not add up to a good book. I am prayerful that the author will have a chance to edit up this work to match the potential I suspect is here.

Reviewed by Kirk Hunt

Author’s companion website: https://rethinkingfatherhood.com/

There is a powerful dynamic set in motion when someone takes the first move.

It was Thursday afternoon, and I was on my way to a local bakery to pick up a box of goodies for a family I would visit that night. And, yes, I got one of their huge and unbelievably delicious chocolate chip cookies. There was light rain off and on, which was a nice break from the heat of our Georgia summer. Not enough to get you all wet, but just enough to make things slippery.

I was second in line in the right-hand lane of a four-lane road. It was a large and busy intersection—not the kind of road you would cross on foot. The light turned green for those making a left turn in front of us. One of those people had a pick-up load of about fifty or sixty 1 1/2 in. x 4 in. x 20 ft. pieces of lumber—it was a load of wood!—but his tailgate was down and the wood wasn’t tied in well.

In a second, as he was making the left turn, the wood sprayed across our side of the road. Everyone stopped and stared. The guy pulled over and ran out to start picking it up. Only a few, maybe thirty, seconds passed, but it seemed like slow motion. Everything in me said, get out of your car and help. But I was second in line, and couldn’t move my car.

A few cars in the lane next to mine drove slowly around or over the wood and carried on with their agendas. Then it happened—the passenger door of the car in front of me opened, and a boy in his late teens jumped out. His dad pulled the car over and got out with him. That’s all it took.

Then I pulled up and over and jumped out to pick up lumber. What took place next was so cool. Within ten seconds, another seven guys jumped out of their cars and started lifting and moving lumber off to the side of the road and back into this guy’s truck. No one knew each other but everyone knew exactly what to do. Two of the guys directed traffic. The lumber was heavy, so the guys worked in sets of two to lift the wet slippery wood.

Now, admittedly, this next part is a guy thing—no one ever said a word! There was a lot of eye contact and tremendous connection. When the wood was cleared and back in the truck (3 or 4 minutes, tops) everyone got back in their cars and drove off—silent, but tremendously satisfied and with plenty of testosterone pumping.

The power of the first move is incredible. We’ve all seen it in action, but I think leaders can forget to be intentional about making the first move.

Abstract: The cross of Christ crucified symbolized the central theme of Paul’s ministry. In his letter to the Corinthians, the apostle commenced his correspondence with “the message about the cross” and “power of God” (1 Cor. 1:18, NRSV). The proposal for this book utilizes the method analogia scripturae. Set within the wisdom motif of the Greco-Roman world, this study is dedicated to the examination of the apostle’s Christology in the context of 1 Cor. 1:18-25 and the Pneumatology in 1 Cor. 2:9-16 as both pericopes are juxtaposed in his epistle. Essentially, the thesis concerns the grounding of the Pneumatology of Paul with his Christology in 1 Corinthians. The Corinthian church required clarification and pastoral wisdom with their pneumatic experiences; thus, Paul recognized that a strong theology of the cross complemented their encounters with the Spirit. The question for biblical studies involves a lively tension of the Pneumatology of the Spirit with a robust Christology. Because the power of God throughout this passage has the cross as its paradigm, the structure of the paper leds to the significance of the apostle’s pneumatological contribution of the cross and Christ crucified (1 Cor. 1:18; 2:2). For this reason, a strong Christology must ground the Pneumatology of the Pauline corpus. This study in biblical literature commences a new discussion in ecumenical dialogue between pneumatic experiences in the church and christological issues in scripture.

There is power in the cross of Christ. In this excerpt, pastor, theologian, and historian Cletus Hull introduces us to his new book, The Wisdom of the Cross and the Power of the Spirit in the Corinthian Church.

It is the power of God that uses all that the Cross of Christ represents to separate those that are being rescued from those that are lost. This excerpt Cletus Hull’s book, The Wisdom of the Cross and the Power of the Spirit in the Corinthian Church, is an exegetical study of First Corinthians 1:18-21.

What are some of the practical implications of a theology of the cross and the Spirit in the realm of healing and ministry? This excerpt comes from the final chapter of Cletus Hull’s book, The Wisdom of the Cross and the Power of the Spirit in the Corinthian Church.

The Wisdom of the Cross and the Power of the Spirit in the Corinthian Church: Grounding Pneumatic Experiences and Renewal Studies in the Cross of Christ by Cletus L. Hull, III (Pickwick, 2018).

It is the power of God that uses all that the Cross of Christ represents to separate those that are being rescued from those that are lost. This excerpt from Cletus Hull’s book, The Wisdom of the Cross and the Power of the Spirit in the Corinthian Church, is an exegetical study of First Corinthians 1:18-21.

Christology and the Cross
 

Employing numerous antithetical parallel statements, [Paul] begins writing about how the crucified Lord, in the wisdom of God, divides humankind into two groups. Mihaila observes, “for Paul, the cross is the great divider, acting ‘as an eschatological discernment,’ separating τοῖς ἀπολλυμένοις from τοῖς σῳζομένοις (1 Cor. 1:18).”[1] The present tense participles, ἀπολλυμένοις (those who are perishing) and σῳζομένοις (those who are being saved), provide the meaning of life’s continuum to accept or reject Christ. Additionally, the present participle denotes the process of salvation in the believer. Salvation is both instantaneous and continues forward in life. Literally, perishing means “to be ruined or destroyed.”[2] Therefore, a choice not for the cross is interminable destruction. Anthony Thiselton remarks that “two ‘worlds’ confront each other at the foot of the cross”[3], as the kingdom’s salvific entrance into humankind reveals the dividing line between the perishing and those who are saved. Paul utilizes similar language in his second letter to the Corinthians when he writes, “for we are the aroma of Christ to God among those who are being saved and among those who are perishing” (2 Cor. 2:15). The metaphor of aroma becomes symbolic of the meaning of the cross to the Corinthian church. The message of the cross brings judgment, as it divides humanity into two specific groups. Thus, the fullness of their salvation will not be completed until the eschaton.

This excerpt comes from pages 17-21 of The Wisdom of the Cross and the Power of the Spirit in the Corinthian Church: Grounding Pneumatic Experiences and Renewal Studies in the Cross of Christ by Cletus L. Hull, III (Pickwick, 2018).

The cross led to the ensuing topic of δύναμις power (1 Cor. 1:18). He writes a similar comment in a non-polemical context in 1 Thess. 1:5 which states “because our message (λόγος) of the gospel came to you not in word only, but also in power (δύναμις) and in the Holy Spirit and with full conviction.” Gräbe suggested, “the concept of power belongs to the heart of Paul’s message. It is the apostle’s deepest conviction that the gospel has a decisive effect on people’s lives.”[4] The word δύναμις revealed the basic meaning of “being able” and “capacity.”[5] Walter Grundman in TDNT notes that “the δύναμις θεοῦ is the power of God, and therefore the power of salvation, which is at work in history, and specifically in the Christ event.”[6] Δύναμις “describes the effect of Paul’s divine message on this world,”[7] and as a result, an understanding of the power of God in the cross conveyed the joie de vivre in the theology of the cross.

Paul use of γέγραπται in the present tense locates an event that occurred in the past but has present and continuous consequences. In 1 Corinthians 1:19, Paul quoted Isaiah 29:14 from the LXX, as the OT context unveiled that judgment by Assyria foresaw a fall of the hypocrites in Israel. He wrote “I will set aside” rather than “I will hide” which the LXX contained.[8] This change of meaning fit his purpose for citing the OT prophet.
Fee notes that “Paul sees this Isaiah passage as now having eschatological fulfillment.”[9] Paul handled this OT content illustrating that just as the wise people of Israel were destroyed, so also the Greek wisdom came to naught when contrasted with the power of the cross. Ciampa and Rosner writes, “Paul uses Isaiah 29:14 to announce that God’s eschatological judgment and salvation are taking place among the Corinthians.”[10] The parallelism in the Isaiah text strengthens the themes of God’s judgment on sin and human depravity (cf. Isa. 6:9-10; 29:9-10; 42:18-20; 63:17). Certainly, Paul’s quote is an appropriate choice in connection to the Corinthian concept of wisdom.