Recent scholarship on the rapid expansion of Christianity in the Global South consistently affirms the Pentecostalization of the church. Scholars are producing histories and theologies on the efforts of Pentecostal missionaries from the Global North and the rise of independent Pentecostal churches (hence the series at hand). In this work, Jakob Egeris Thorsen gives a much-needed history and analysis of another dimension of Global South Pentecostalization, namely the role of Charismatic experience and praxis within Catholic parish life.

In this revision of his PhD dissertation defended at Aarhus University in Denmark, Thorsen delivers a Missionwissenschaft, a methodological blend between science of religion and mission theology, to assess the rise of the Catholic Charismatic Renewal (CCR) in Latin America and specifically Guatemala. Thorsen argues that the rapid Pentecostalization of the Catholic Church created increased blurring between CCR and the institutional Church. He discovers renewalists who reject institutional religion for more particularistic and countercultural praxis and witness, but paradoxically remain in the tradition and embrace institutional hierarchy.

Thorsen focuses on the religious life of Charismatic and non-Charismatic Catholics in La Colonia, a small parish in the lower middle-class district of Santísima Trinidad on the outskirts of Guatemala City. He conducted six months of fieldwork in this small Guatemalan Charismatic Catholic parish (from June to December 2009) in order to assess the ecclesial contributions of Guatemalan Charismatics, particularly their negotiation of parish life alongside priests, bishops, non-Charismatics, and non-Catholic Pentecostals. Apart from routine participation in weekly parish events, Thorsen concentrated his research on three Charismatic groups, namely, a full-scale Charismatic youth group, a soft-Charismatic Bible study, and an upper middle-class non-parish based Charismatic youth group. He conducted more than thirty interviews of parish members including Charismatic and non-Charismatic parishioners as well as four priests and two Charismatic auxiliary bishops. Along the way, Thorsen reveals his personal connection and possible motivation for this project; he first came to Guatemala as a sixteen-year-old high school exchange student and subsequently converted to Catholicism in his early twenties. Thorsen’s wife is from this community, and their daughter was baptized in this parish. He describes himself as a non-Charismatic lay theologian and a friendly critic of the CCR.

Gregg R. Allison (PhD, Trinity Evangelical Divinity School) is professor of Christian theology at The Southern Baptist Theological Seminary. He is secretary of the Evangelical Theological Society, book review editor for the Journal of the Evangelical Theological Society, an elder at Sojourn Community Church, and a theological strategist for Sojourn Network. He has taught at several colleges and seminaries, including Western Seminary in Portland, Oregon, and Trinity Evangelical Divinity School in Deerfield, Illinois. Moreover, he is the author of numerous books, including Historical Theology: An Introduction to Christian Doctrine (Zondervan, 2011), and Sojourners and Strangers: The Doctrine of the Church (Crossway, 2012). In this volume, Allison – an evangelical theologian and church historian – helps readers understand the nuances of Roman Catholic teaching. Proceeding through the official Catechism of the Catholic Church, he summarizes and assesses Catholic doctrine from the perspective of both Scripture and evangelical theology. Throughout, he notes prominent similarities with evangelical thought, without glossing over key differences, and this book will therefore enable Christians on both sides of the now ancient ecclesiastical divide to fruitfully engage one another.

The Catholic Church is everywhere one looks, and in terms of sheer size, the Church claims well over a billion adherents. Its members are leaders in government, educational institutions, social programs, and more. The Pope, who is the head of the Church, wields enormous influence on the international stage in politics, ethics, education, and culture building, in addition to his spiritual influence. Recent scandals regarding priests and sexual abuse have unfortunately thrown the Church into the limelight. Whether good or bad, the Church is consistently in the public’s eye. At Vatican II, the Church underwent an agiornamento, or updating, which has launched it into the twenty-first century, the process of which continues even today. One of the most significant results of this journey toward modernization was its refurbishing of the Catechism of the Catholic Church in 1994, with its systematic presentation of theology, liturgy, and practice.

Gregg R. Allison

Given this reality, Allison seeks to do two things with this title. First, he notes with fascination and appreciation the commonalities between Catholic and evangelical theology, which he describes as the intrigue component. Second, he seeks to examine the differences between the two, demonstrating what he claims are points of divergence within Catholic theology and practice from Scripture, which he calls the critique component. He has significant experience with Catholicism, as he both teaches it and studied it in college. So then, though he does not have a Catholic background per se, he is an evangelical that has more extensive and personal knowledge of Catholicism than most. These doctrinal and practical disparities between the two faiths – including apostolic succession, transubstantiation, the immaculate conception of Mary, and praying for the dead in purgatory – are points of divergence that must be faced honestly with a humble conviction that avoids minimizing the substantive distance between Catholicism and evangelicalism.

The title spends one chapter on an exposition of Catholics’ understanding of Scripture, four chapters on the Profession of Faith, five chapters on the Celebration of the Christian Mystery, and two chapters on the Life of Christ. Although the critique of Catholic theology is sustained and pointed in this book, Allison does not offer an anti-Catholic diatribe. It does not pretend to be a representation of all things Catholic, focusing on Catholic doctrine and practice as unfolded in the Catechism instead. As such, it does not delve into how the Catholic faith is actually lived out by its adherents nor does it seek to engage the many national, ethnic, theological, and liturgical varieties of Catholicism. Allison does not attempt to speak for all evangelicals, nor does he present all forms of evangelical theology. He hopes to stimulate his readers reflection on and assessment of Catholic theology and practice by presenting the Catholic faith and comparing it to Scripture and evangelical theology. He offers this book primarily for evangelicals who want to become conversant with Catholic theology and practice. However, he hopes that some Catholics will read the book also to learn what evangelicals think about Catholic theology and how they assess it.

Reviewed by Bradford McCall

Publisher’s page: https://www.crossway.org/books/roman-catholic-theology-and-practice-tpb/

Preview Roman Catholic Theology and Practice: https://books.google.com/books/about/Roman_Catholic_Theology_and_Practice.html?id=1RlSBQAAQBAJ

(Kingston, Jamaica) — A three-day consultation took place involving representatives from six different “believers baptism” church traditions to share their understandings and practices of baptism and to explore how their thinking has changed in light of the emerging theological convergence on baptism and growing ecumenical encounter over the past 30 years. This was the first time such a gathering has taken place, and thus represents an historic moment in the life of these traditions.

The traditions included the Baptists, Brethren, Churches of Christ, Disciples of Christ, Mennonites, and Pentecostals. The 18 participants came from Jamaica, Kenya, Germany, Paraguay, Switzerland, the United Kingdom, and the United States.

The initiative for the consultation grew out of the annual meeting of Secretaries of Christian World Communions in 2012, which noted fresh thinking and official agreements around the mutual recognition of baptism between churches who practice “infant baptism” and those who have practiced “believers baptism” have been observed.

The agenda of the consultation included presentations from each of the traditions on their past and current teaching and practice of baptism, with attention to how their understandings have changed or developed, along with the opportunity to discuss the presentations. A representative of the Faith and Order Commission of the World Council of Churches was also present to provide input from the perspective of the wider global discussion on baptism within the ecumenical movement.

The highlights of the consultation, as stated in a report on the meeting, included:

• gratitude for the opportunity to have an open and honest reflection on the meaning, practice and shared understandings of baptism among the participants;
• naming the potential found in the image of “being on a journey” for the Christian life, with different forms and expressions of initiation and confession, while sharing a similar call to discipleship;
• the significance of understanding the Holy Spirit as a source both of our diversity as well as our unity in Christ;
• the need for a re-examination of the language of ‘sacrament’, ‘ordinance’, ‘sign’ and ‘symbol’ as ways to acknowledge that God is the primary actor in baptism;
• the need to recognize the continuity between ecumenical reception of other traditions as church, and the practices that marks each tradition as a unique expression of the body of Christ.

The full text of the report on the meeting will be shared with both the Conference of Secretaries of Christian World Communions and the Faith and Order Commission of the WCC with the hope that it will move the discussion and work on the mutual recognition of baptism and Christian unity forward.

John P. Lathrop, The Power and Practice of the Church: God, Discipleship, and Ministry (Waltham, MA: J. Timothy King, 2010), 120 pages, ISBN: 9780981692555.

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

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

I enjoyed reading this book. It is written for teachers of homiletics, but pastors would also benefit from reading it. It is written by some of the leading homileticians from the Academy of Homiletics. Thomas Long who is one of the editors said, “the focal point of the book is on the substance of preaching”. It builds on the past and present literature of preaching and pin-points that preaching as an art that can be learned.

The field of homiletics is extensive and the editors must have had a difficult time in deciding what subjects should be addressed and by whom. However, all the writers believe in the importance of preaching. The first section deals with “preaching as a Christian practice”. The second section deals with the “various components of preaching”. The third section deals with “assessment and formation of preaching,” and the last section deals with “teaching a first year course in preaching, and places to find further help on the study of preaching.” I found the last two sections most helpful in assessing students of preaching, and the help that is offered from the Academy of Homiletics and the support that is offered from various schools and denominations. Assessing students of preaching is very difficult and the guidance provided by leading teachers and their various approaches to this challenging subject can help teachers to be more proficient. There is further need by senior homileticians to publish further works that provides more guidance for younger teachers of preaching.

Reviewed by Aldwin Ragoonath

Nothing has stirred more interest in Pentecostal-charismatic circles in recent years than the restoration of the “fivefold ministries” Paul mentioned in Ephesians 4:11-13: “It was [Christ] who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (NIV). Although most Pentecostals refer to these as “fivefold,” others see them as “fourfold,” combining the ministries of pastor and teacher into one. These “ascension gifts,” as they are called in traditional churches, were given to the Church after Jesus ascended to the Father to extend, guide and mature the Church.

We can assume that, at the time Paul wrote, the New Testament church had a clear understanding of what these offices required, how they operated and who filled them. However, with the passing of time, the role and operation of these ministries in the everyday life of the church became less clear.

Thus, for centuries, the offices of pastor and teacher have been familiar ministries in all churches. However, only since the middle of the nineteenth century, with the success of Charles Finney and other “professional” evangelists of that day, has the office of evangelist gained a popular understanding and acceptance.

The offices of apostle and prophet have been more elusive for modern Christians. Many have accepted a belief developed throughout the centuries that the age of the apostles and prophets ended around 96 AD, about the time John, the last apostle, died. Another belief, first stated by St. Augustine (and later retracted), has been widely accepted along with this. It holds that, with the completion of the canon of Scripture, the Lord withdrew miraculous gifts of the Spirit such as tongues, prophecy and healing.

Over time, as the bishops consolidated their power in the church, the office of apostle was almost forgotten. By the second century, apostles and prophets were seen as nothing more than traveling medicine men with little or no influence or authority. In the Didache (11:3) the following rules were laid down for itinerant “apostles and prophets”: “Now, as regards apostles and prophets, act strictly according to the precept of the Gospel. Upon his arrival every apostle must be welcomed as the Lord; but he must not stay except one day. In case of necessity, however, he may stay the next day also; but if he stays three days, he is a false prophet. At his departure the apostle must receive nothing except food to last till the next night’s lodging; but if he asks for money, he is a false prophet.”

S. T. Kimbrough, Jr., ed., Orthodox and Wesleyan Scriptural Understanding and Practice (St. Vladimir’s Seminary Press, 2005), 330 pages.

“I sit down alone: only God is here; in His presence

 I open and read this book to find the way to heaven”

- John Wesley  

Our search for the theological and practical connection between Pentecostalism and Eastern Orthodoxy continues with yet another publication by St. Vladimir’s Press titled, Orthodox and Wesleyan Scriptural Understanding and Practice. The book represents an ongoing dialogue between the Orthodox and Wesleyan confessions and it emphasizes how theologians from both sides are attempting to discover commonalities in theology and praxis. To come together, not so much as theologians and thinkers, but as practical doers motivated by the proper interpretation of Scripture. As observed from the title, as well as through the text, these similarities are not necessarily in theological convictions, but in the proceeding Biblical approach toward interpretation of Scripture.

Orthodox and Wesleyan Scriptural Understanding and Practice is a compilation of essays from the Second Consultation on Orthodox and Wesleyan Spirituality under the editorship in 2000 of S.T. Kimbrough, Jr., who contributed the chapter on Charles Wesley’s’ Lyrical Commentary on the Holy Scriptures. I must issue the caution that the book is not an easy read. But it is by no means a book to be easily passed by Pentecostal scholars searching for the Biblical roots of Pentecostalism within the Eastern Orthodoxy.

The book begins with an interesting observation of the exegesis of the Cappadocian Fathers by John A. McGuckin, and continues with an article on the spiritual cognition of my personal favorite, Simeon the New Theologian by Theodore Stylianopoulos. Although the discussion on Gregory the Theologian, Basil of Caesarea and Gregory of Nyssa was thoughtful and presented in an interesting manner, the essay on St. Simeon struck me as well structured, but somewhat shallow.

An interesting approach was taken in Tamara Grdzelidze’s essay where she presented an orthodox perspective of the Wesleyan position on authority of scriptural interpretation. The essay had a very strong exposition in regard to the Wesleyan understanding of the importance of Scripture in Christian living. The latter part, which dealt with the influence of tradition, however was not investigated to its full capacity, which left the text (perhaps on purpose) open to multiple interpretations. Nevertheless, this issue was resolved later in the book by Ted Campbell that dealt with the subject from the Wesleyan perspective.

Editor Steven Kimbrough as Charles Wesley in the musical drama, Sweet Singer.

A central theme throughout the book was the comparison of prayers and song lyrics from both camps. Although I am no musical expert, I must agree with the authors when they say that theology in music has played an important role in both Orthodox and Wesleyan traditions. Music continues to be important in the everyday spiritual experience of the Pentecostal believer. This rather practical approach seemed to be the heart of the discussion where both sides could agree.