The editor of this book, Dr. Riku P. Tuppurainen, Dean of Graduate Studies of Summit Pacific College in Abbotsford, BC (xii), has skillfully assembled a festschrift of “Essays in Honor of Professor Roger Stronstad” (T.p.) for Roger’s 75^th Birthday. These essays are divided into four major sections: PART I—Roger Stronstad as Biblical Scholar, Pentecostal Theologian, and Educator (vii); II—Reading St. Luke’s Text: Hermeneutical Considerations; III—Reading St. Luke’s Theology: Pneumatological Ambiances; and, IV—Reading St. Luke’s Pneumatology with Other Texts. All 21 scholarly contributors of the book’s 22 chapters hold doctorates and because of their contacts over the years with the honoree knew him well enough to make personal references to him. Unfortunately, among the Pentecostal scholars who personally know him, not one of them is a Pentecostal woman academician. The contributors are scholars currently living in the United States, Canada, the United Kingdom, Belgium, or Australia.

The work consists of two bibliographies, one of which is a “Comprehensive Bibliography of Roger Stronstad’s Published Works” by Alford Deeley (xxix-xxxiii). He holds the Roger J. Stronstad Chair of Biblical Theology at Summit Pacific College. The other “Bibliography,” near the end of the book (265-290), precedes the Indexes. Besides Roger Stronstad, who has the most bibliographic entries in the festschrift, are the contributors Amos Yong, Veli-Matti Kärkkäinen, Robert P. Menzies, Craig S. Keener, Martin William Mittelstadt, and Rikki E. Watts, each with a comparatively large number of bibliographic sources.

The primary foci of the book are both biblical and pneumatological, reflected by the Old Testament (including the Septuagint) and by the New Testament. In addition, Old Testament apocryphal and Pseudepigraphic literature, other ancient Jewish writings, early Christian writings, and other ancient literature appear. Tongues speaking, pre- and post-Stronstad eras, socio-rhetorical criticism, postmodernism, ecclesiology, Charismatic ministries, missional pneumatology and prophetic learning are discussed. Although Lukan, Matthean, Markan, and Johannine theologies are presented, Pauline theology is limited to one specific and comparative essay: “What Does It Mean—According to the Book of Acts and the Letter to the Ephesians—to Be ‘Filled with’/’Full of’ the Holy Spirit?” This contribution is by Dr. Sven Soderlund, Professor Emeritus of Biblical Studies, Regent College, Vancouver, BC. Of all Scriptural passages selected for the basis of an essay to represent Pauline theology, arguably to be “Filled with” or “Full of” the Holy Spirit is one of the most important for Holy Spirit living. But considering the importance to Pentecostals of Pauline theology, particularly of I Corinthians 12-14, references to these chapters unfortunately include only 63 references to this Corinthian segment in the festschrift. Of further import to Pentecostals are spiritual gifts in Romans 12 that is limited to three references. Among the collected essays, Romans 8 has five references, but Romans 8:26-27 has only one reference pertaining to these verses.

Evident from his sources used, Dr. Craig S. Keener is to be commended for his depth of research evident in his essay, “Prayer for the Spirit in Luke 11:1-13.” Keener is F.M. and Ada Professor of New Testament at Asbury Theological Seminary in Wilmore, KY (xii). The range of references he uses in the essay displays his depth of research and is but a small reflection of his monumental 4-volume-4600 plus page work, Acts: An Exegetical Commentary (2012). In his essay, Keener goes far beyond Biblical references. These include Deuterocanonical and Pseudepigraphical sources. In addition, Jewish writings comprise the Babylonian, Mishnah and Tosefta Tractates; Targums; Rabbahs; the Qumran Rule of the Community and Josephus. Christian writings encompass Polycarp, Justin Martyr and Chrysostom. Other ancient writings are by Philo, Homer and Seneca.

Essays by Keener, and the other 20 contributors honoring the Rev. Dr. Roger J. Stronstad, will provide for an upcoming generation and future generations of Pentecostal scholars a host of topics and motifs for further research and discussion.

Reviewed by Laurence M. Van Kleek

Publisher’s page: https://wipfandstock.com/reading-st-luke-s-text-and-theology-pentecostal-voices.html

Preview: https://books.google.com/books?id=cRK4DwAAQBAJ

Charismatic historian William De Arteaga introduces us to The Order of St. Luke, where it came from, how it has influenced charismatic leaders for generations, and reports on the most recent international convention held in Orlando, Florida.

The Order of St Luke was founded by The Rev. John Gayer Banks in the 1930’s, an Episcopal priest residing in California. His intention was to introduce healing prayer into the Episcopal and the mainline churches in the United States. By the 1950s the OSL became a leading and important anti-cessationist group proclaiming a prophetic message among the Protestant churches in North America: the Church’s healing ministry must be reclaimed. Ultimately, the OSL also became a solidly charismatic bastion, sharing in many areas of the world the message that the healing ministry reaches its fullness in conjunction with the gifts of the Spirit. The latter transition was not and easy one, as will be described below.

Dearmer’s labors in reestablishing healing prayer in the Church was partly in response to the vast inroads that Christian Science and the other Metaphysical cults were making during the 1900s in attracting orthodox Christians to their churches. The Rev. Dearmer rightly understood that the root problem was that the orthodox Christian churches no longer believed or practiced healing prayer – i.e. cessationism.[2]

The Rev. Percy Dearmer

Dearmer and two other Anglican churchmen banded together to remedy the situation. This was done through a new organization, The Guild of Health, which was attached to the Anglican Church. (Anglican love doing their ministry through “guilds,” it grounds the group to the Anglican Church and its Episcopal oversight and besides sounds genteel.) The guild spread throughout the UK, sponsoring and organizing lectures and “missions” of three day teachings ending in a church service and the laying on of hands at the altar rail.

John Ganer Banks was born in England but later emigrated to America to get his doctorate in religious studies, and went on to be ordained an Episcopal priest. He determined to do the same for the Episcopal Church in America as the Rev Dearmer did in the UK. From his base at St. Luke’s Church in San Diego, he and his wife Ethel began healing services at his parish, and did healing missions wherever he was invited. While he pastored the parish, Ethel administered the OSL and wrote most of its literature. She began a mimeographed journal of healing testimonies and book reviews. The mailing list for this two page newsletter steadily grew to reach every part of the nation. Within two years it morphed into a more sophisticated printed journal with the name “Sharing.” It continues to this day as the official journal of the OSL.

It is from the Eastern tradition of which Symeon is a part that we are given the foundational, theological concept of theosis. Theosis is the deification of an individual Christian by the grace of God.¹  Deification, also known as divination, is the process by which humanity becomes assimilated, or united with God. This occurs through the energies of God by which God communicates. Deification is understood as a five stage process. The first stage was the deification of human nature that occurred in the Incarnation. As it is based upon the Incarnation, it is concurrently based upon the salvific work of the Christ who was incarnated. It is this salvific work which is the provision of the means for our divination and is the second stage in the process. Deification is, in fact, part of that redemptive work. It is in essence the recapitulation of humanity; that is, it provides for a new ontological reality of humanity.²  It is the τελοσ and culmination of salvation. The third stage is in the initial salvation of the believer which is understood as coming at baptism. The deification of the individual commences in principle at this point. The fourth stage is the process of growth that occurs in the individual believer’s life, the process of emptying of the self and becoming in union with God. This stage is not unlike the concept of Christian perfection as found in Wesleyan thought. The final and full deification of the believer occurs in the reception of the individual into heaven, the beatific vision. For Symeon, deification is the highest possibility for humanity, for it is becoming a god by adoption, not that the creature becomes Creator, but the creature is allowed to share in the divine nature through the grace of God.

First edition cover of The Charismatic Theology of St. Luke from Hendrickson (1984).

Roger Stronstad, The Charismatic Theology of St. Luke (Hendrickson, 1984), 83 pages.

For many years Pentecostals have been known as doers of the Word, but not as theologians who write of it. Roger Stronstad is among a growing body of scholars seeking to change this and provide a solid theological basis, within an evangelical hermeneutical framework, for Pentecostal preaching and teaching.

Stronstad assumes Lucan authorship, both for the gospel that bears Luke’s name and for the Book of Acts, and considers them to be two volumes of one book. He also correctly believes that Luke is not only a master historian, but also a theologian. In stating this, he does not avoid the issues regarding the relationship between Pauline and Lucan theology but argues brilliantly that Luke, who wrote more of the New Testament than anyone else, including Paul, must be taken seriously as a theologian in his own right. Consequently, he argues, Luke’s theology must not be subordinated to Paul’s, but stands on equal footing. Luke, not Paul, must therefore interpret Lucan phrases such as “baptized in the Spirit” or “filled with the Spirit”.

Second edition cover of The Charismatic Theology of St. Luke: Trajectories from the Old Testament to Luke-Acts from Baker Academic (2012).

He then moves to develop a theology of the Spirit within the Lucan corpus. Anchoring his pneumatology in the Old Testament, especially the Septuagint, Luke draws many motifs and comparisons regarding the activity of the Spirit, and explaining that Jesus was the ultimate anointed of God. He also contrasts the difference in the activity of the Spirit from the Old Testament to the New Testament, citing Joel 2:28 ff. as a watershed. Here he emphasizes that in the Old Testament the Spirit only came upon certain individuals, and in the New Testament he is poured out on the entire community of believers, regardless of gender or social class.

While the book has many strengths, there are two weaknesses; one theological and one practical. First, while he makes a strong case for the Baptism in the Holy Spirit being an experience separate from the initial experience of salvation, that it is vocational in nature, he does not adequately deal with the issue of initial evidence for the Baptism. One would expect more on this. Second, the author uses many difficult terms and large words, making the use of his book next to impossible for laymen and the growing number of preachers in developing nations who are trained by English textbooks but only speak and read English as a second, third, or even fourth language.

In all, this work is a solid contribution to Pentecostal theology and successfully answers the critics who claim that Pentecostal theology is exegetically weak. I recommend this book highly with the suggestion that it should be in the library of any serious student of the Holy Spirit and the Word .

Reviewed by Dave Johnson

Publisher’s page: http://bakerpublishinggroup.com/books/the-charismatic-theology-of-st-luke-2nd-edition/340170