Here is a book that lingers in the mind like an unresolved chord. In the cacophony of modern theology, where the church often whispers from the shadows of institutional safety, Wolfgang Vondey’s The Scandal of Pentecost: A Theology of the Public Church erupts like the biblical wind and fire it describes—demanding we confront the raw, disruptive birth of the Christian community not as a tidy origin story, but as a scandalous intrusion into public life.

Vondey, a prominent Pentecostal theologian and professor at the University of Birmingham, draws from his deep roots in Pentecostal scholarship to reframe Pentecost as the foundational event where the church emerges as a “public symbol of humanity,” embodying both brokenness and redemption. The book weaves biblical exegesis, historical theology, and philosophical anthropology into a narrative that challenges privatized views of Pentecost. It argues that the outpouring of the Holy Spirit on “all flesh” (Acts 2:17) isn’t a mere spiritual footnote but a transformative scandal, revealing the church’s symbiotic tensions—internal conflicts and external confrontations—that propel it into the world.

Vondey’s engagement with the concept of the church as a public symbol is another highlight of the book. Drawing on the work of public theologians such as Martin Marty, he argues that the church’s public witness is not merely a matter of visibility or influence, but of embodying “the communal character of faith” in a world marked by fragmentation and conflict (p. 8). The church, he writes, is “a faith built of ‘broken symbols,’ manifested above all in the scandal of the crucified Christ” (p. 91). The public nature of the church is thus inseparable from its willingness to embrace brokenness, vulnerability, and the tensions of life in a pluralistic society (p. 91). Vondey is clear that the church’s public vocation is not about triumphalism or domination, but about offering “ordering against chaos and meaning where it had been absent” (p. 12). The church’s task, he suggests, is to engage in a “public hermeneutic” that interprets Christian symbols in ways that are persuasive and life-giving, both within and beyond the boundaries of the faith community (p. 20).

Before I rest my pen, one thing must not go unnoticed: not every academic theological book ends with a poem, but Wolfgang Vondey’s choice to conclude poetically is both striking and fitting. The poem distills the book’s central themes into a vivid, almost breathless sequence of images, capturing the disruptive and transformative energy of Pentecost. Vondey’s language is intentionally visceral—“heart-beating, lips-stammering / sons and daughters / in scandalous intoxication”—evoking the embodied, communal, and even chaotic nature of the Spirit’s outpouring. It’s a powerful poetic summary that resonates long after the final page.

In conclusion, The Scandal of Pentecost is a significant and inspiring contribution to Pentecostal theology and to the wider conversation about the church’s place in the world. It is a work of both scholarship and imagination, rooted in tradition yet open to the future. For those seeking to articulate a public theology of Pentecostalism—one that is both faithful to the Spirit and responsive to the complexities of contemporary life—Vondey’s book is an indispensable resource. It challenges us to embrace the scandal of the Spirit, to risk new forms of community, and to bear witness to the hope that is within us. But perhaps the most enduring gift of Vondey’s work is its reminder that the church’s true vocation is not to seek safety or respectability, but to live in the creative tension of the Spirit’s leading. The scandal of Pentecost is that God’s Spirit refuses to be domesticated—refuses to be confined to our institutions, our traditions, or our comfort zones. Instead, the Spirit calls us out—into the world, into relationship, into the risky, joyful, and sometimes messy work of building communion in the midst of difference. To embrace the scandal of Pentecost is to open ourselves to the Spirit’s surprising, unsettling, and renewing work—not only for our own sake, but for the life of the world.

Reviewed by Ciprian Gheorghe-Luca

Proclaiming the Scandal of the Cross is principally a supplemental volume to an earlier book entitled Recovering the Scandal of the Cross (2000, second edition 2011), which was co-authored by Joel Green and Mark D. Baker. The earlier volume pointed out several weaknesses with the penal satisfaction model of the atonement, particularly in the thought of nineteenth century theologian Charles Hodge, and Baker hopes to build upon this work. The editor notes many misconceptions of the atonement that are commonly perpetuated within popular Christianity, and he desires to correct these mistaken beliefs. Notably, Baker wants to discredit the idea that penal satisfaction is the only biblical view centered on this theological concept, so he presents a variety of models for consideration. Metaphorically he proposes a “choir” of voices and not just a soloist. Baker is clear to point out that he is not opposed to all forms of the substitutionary model, but he is very cautious about the manner in which the penal satisfaction theory is employed. For him, no single model can fully exhaust the power and mystery of the atonement, and he hopes that the presentation of multiple views can “be a catalyst to advance creative thinking about communicating the atonement” (36).

The bulk of this volume is dedicated to presenting twenty different contemporary theories of the atonement through the words of many diverse contributors. These authors range from well-known authors, such as C.S. Lewis and Rowan Williams to lesser-known pastors. These theological approaches not only vary in content, according to the model that they present, but they also differ in style. Some of them are drawn from larger theological works, while others are taken from sermons, chapel talks, youth group lessons, and autobiographical presentations. Baker is to be commended for the vast assortment of voices that he includes from various branches of the Christian Church, such as Evangelical, Eastern Orthodox, and Anglican. At the beginning of each chapter the editor provides some background information concerning the context from which each model was taken. At the end of each chapter Baker also provides a brief reflection upon each passage, highlighting some of its main features – or at least those features that he wants to emphasize. At several points throughout the reading of this text, however, I was left wanting more reflection and analysis of each theory from the editor.

Overall, Baker’s goal to present a vast array of atonement models and to supplement certain dominant models is commendable. His goal of reaching a popular audience is feasible based upon the manner in which the contents are exhibited, and I could envision this text being used in a college-level classroom or an adult Christian education setting. It would likely evoke some stimulating thought and vibrant conversation. For example, some readers may find the narrative form of many of its chapters to be engaging and comprehensible. Those with higher-levels of theological training, however, may find some of the models, or at least their presentation, to be too simple and lacking the various nuances of each theory. Herein lies one of the challenges that Baker attempts to overcome: the strengths of presenting these models to a popular audience must be weighed against the possible charge that some models have been “watered-down” too much. Consequently, and to build upon his musical metaphor, the text should be viewed as an opening number in this musical concert of atonement theories. It is a number well-worth the price of admission.

Reviewed by David Bradnick

Publisher’s page: http://bakerpublishinggroup.com/books/proclaiming-the-scandal-of-the-cross/230810