In the book under review, Ronald Sider provides an alternative to the just war vs. pacifism discussion. Just war activists will accept “killing as the last resort” to overcome or end an oppressive, dictatorial regime. Pacifists would risk death in nonviolent confrontation and demonstration to bring about social and/or political change. Still, the just war vs. pacifism argument is unable to generate sustained social/political reconciliation, claims the president emeritus of Evangelical for Social Action and distinguished theology and ethics professor at Palmer Theological Seminary. With many examples, Sider shows that the twentieth century has become the “bloodiest of human history” (xiv). More importantly, Sider draws from a number of historical exemplars to encourage the pursuit of a just war policy that will also grant preference for nonviolent action where possible. Essentially, he invites Christians to head a call to nonviolent social action.

To be clear, Sider’s position of nonviolent action is not the same as passive nonresistance. As he puts it, coercion need not always be violent. In his view, nonlethal coercion (or a boycott or peaceful march) is not immoral or violent. Rather, nonviolence employs strategies and methods of persuasion. Some nonviolent strategies are verbal appeals. Others strategies are symbolic persuasion through forms of social, economic, and political noncooperation, boycotts, and strikes. Sider acknowledges his credit to Gene Sharp’s classic The Politics of Nonviolent Action, 3 volumes (Porter Sargent, 1973). He also credits William James as an antecedent to modern peacekeeping among other contributions (8). And without rigidly following the one hundred and ninety-eight tactics developed by Sharp, Sider explains: “concrete situations demand a unique mix of tactics” (xvi). Conceptually, nonviolent activists will respect opponents as they promote their cause. Self-sacrifice may be a necessary path.

Sider may have offered a too optimistic account of the history of successful nonviolence movement. For instance, if nonviolence as a paradigm has been truly effective, why is it that the World Wars in the twentieth century, and the genocide of Jews under Adolf Hitler’s regime could persist for so long before their eventual defeat (see Sider’s account, pp.8-11)? War and ethical historians may quibble with Sider’s brief treatment. Still, if one takes a macro-view of Christian attempts at justice, peace, and reconciliation projects, it is not too hard to follow and even agree with Sider’s basic thesis. Nonviolent action done right is better able to end dictatorship and social political oppression than aggressive, militaristic efforts to overthrow a regime.

Pastor-scholar Tony Richie takes on a cessationist critic of glossolalia.

Ronald E. Baxter, Charismatic Gift of Tongues (Grand Rapids: Kregel, 1981), 149 pages.

I can think of only two reasons why anyone would want to read this book: as an unavoidable assignment for a book review or to shore up shallow prejudice against Pentecostals and Charismatics. As a blatant example of pseudo-scholarship Baxter’s Charismatic Gift of Tongues indulges in eisegesis rather than engaging in exegesis. Although a show of studying original biblical languages and surveying historical and theological material is made, no serious grappling with the subject of speaking in tongues or its proponents is honestly attempted. The author admits his “longing” that “we shall be saved from the chaos, confusion and myths spread abroad in the [Pentecostal/Charismatic] movement.” He begins with this bias and repeatedly presses it home hard. My problem with Baxter is not just that I disagree with his worn-out repetitions of all the old cessationist tirades that have been debunked and refuted time and time again not only by P/Cs but even by other honest-hearted scholars (e.g., Chad Owen Brand, Perspectives on Spirit Baptism, Broadman and Holman, 2004), but with his totally one-sided and uneven treatment of the entire topic.

Baxter displays appreciation for alliteration with chapters titled “The Recurrence of Tongues in the Bible,” “The Relation of Tongues to Spirit Baptism,” “The Regulation of Tongues at Corinth,” “The Reason for Tongues was a Sign,” “The Removal of Tongues by Maturity,” “The Return of Tongues: Its Source,” “The Relation of Tongues to Interpretation,” “The Record of Tongues is Perilous History,” and “The Result of Tongues is Counterfeit Unity.” The titles are pretty well indicative of content too. For example, Baxter argues that Pentecost was a non-repeatable event never intended to reoccur. That, of course, raises the problem of biblical repetitions of Pentecostal experience after Acts 2. But for Baxter, in a decidedly circular argument, since Pentecost is by definition non-repeatable, then these are considered exceptions that prove the rule, so to speak, rather than patterns for reproducible behavior. Contemporary tongues are therefore, again by advance definition, counterfeit.

Ronald A. N. Kydd, Healing through the Centuries: Models for Understanding (Hendrickson Publishers (Peabody, Massachusetts: 1998), xxxi+235 pages.

Although the doctrine of healing has a long history in Pentecostal and charismatic circles, it has rarely been investigated from a sympathetic perspective. Ron Kydd’s work is refreshing, because he explores different healing movements within Christianity without dismissing their importance. Divine healing is defined as the direct intervention of God to restore personal health and Kydd develops six models for understanding how healing both functions in and is interpreted by the various healing groups.

Before discussing the models, however, Kydd addresses a number of misunderstandings regarding healing. First, divine healing is not limited to any one group, but has a robust history throughout Christianity. Secondly, without trying to be deceptive, healers and their supporters tend to overstate the manifestations of healing. This tendency is mostly due to the excitement of experiencing of God presence in their midst. Thirdly, there is no stereotypical healer; healers are a diverse lot. Fourthly, healing flows out of the mystery of God, and cannot be reduced to a simple formula. And fifthly, healing cannot be used as proof of doctrinal correctness. In fact, different healing ministries have opposing and sometimes confrontational doctrines, but these groups still experience the grace of God’s healing power.

Kydd develops six models of healing based on his observations in the field: the confrontational, intercessory, reliquarial, incubational, revelational, and soteriological. The confrontational model focuses on the confrontation, victory and liberty of Jesus Christ over sin to heal, in order to plant his kingdom. It includes many early church Fathers, German Pietist Johann Blumhardt and Vineyard leader John Wimber. The intercessory model looks for divine healing through the intervention of saints who have led an exemplary life, and is characteristic of Orthodox and Roman Catholic churches. The reliquarial model (meaning “relic”) focuses on the relics of the saints (bodies, objects or tombs) as the vehicle through which healing occurs. Examples include Roman Catholic belief in late antiquity and Middle Ages, and an eighteenth-century group in Paris, which centered on the tomb of François de Pâris. The incubational model insists that divine healing does not come swiftly, but over a period of time in a prayerful, nurturing and hospitable environment. The healing centers in Männedorf, Switzerland and the Morija (also in Switzerland) are representive, but certain healing centers in the Wesleyan Holiness movement could be included as well. In the revelational model, healers are given special, divine knowledge of the need for healing, so that the healer can act accordingly. William Branham and Kathryn Kuhlman are representative of this model. The soteriological model is theologically supported by the notion that miraculous healing is possible through the atoning work of Christ. It has a prominent history in nineteenth-century American religion, culminating in the Pentecostal movement. Healing in this model oscillates between the certainty and the sovereignty of God in healing. Like salvation, healing is certain because it is offered in the atoning work of Christ on the cross, but sovereign in that God may say “no” or “not now” to a person’s healing. Oral Roberts is selected as the quintessential Pentecostal.