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Peter Hocken, Tony Richie, and Christopher A. Stephenson (eds.),Pentecostal
Theology and Ecumenical Theology: Interpretations and Intersections. Vol. 34,Global
Pentecostal and Charismatic Studies(Leiden,NL: Brill, 2019). 366 pp. $75.00 paper-
back.
We could historically frame the Society for Pentecostal Theology as an ecumeni- cally spawned and purposed venture suggesting the following trajectory for its ongoing existence. Namely, that the most viable 21st century future for both pentecostal and ecumenical theology will be one of increasing convergence; meaning, we should only define a theology as “pentecostal” insofar as we could simultaneously recognise it as implicitly “ecumenical theology,” and, that the metaphor of “Pentecost” becomes integral to any conciliar funded construc- tionsof ecumenicaltheology.ThatisthemainimplicationIderivefromreading this historically important volume that assesses and explores the integral rela- tion between these two movements, historically and theologically.
Along with its conclusion, this collection comprises 17 original essays written by a globally diverse field of scholars, each well-established either in the histo- riography of past and ongoing pentecostal ecumenical involvement or in sys- tematic theological construction from pentecostal/charismatic perspectives. Unless needful, for sake of space I will not mention author names, but readers can quickly note them and the chapter titles at the online Brill advertisement. Generally, all the authors succinctly wrote their chapters; each framing their respective topic towards both the book’s broad theme and the specific agenda of the books two main sections. Each chapter includes a bibliography, and the volume ends with a brief yet helpful index.
The seven essays comprising Part 1 specifically review and assess past and ongoing pentecostal ecumenical themes, engagements with facets of Christian ecumenism, and participation within the Ecumenical Movement, while also proffering suggestions towards the future of these respective forays. At least from what I know about their past writings, each of the historical essays proffer new analysis or at least new framings of the relevant history. As the book title suggests, these essays are moreover purposely slanted as pentecostal “interpre- tations of ecumenism, past and present.” The essays thus critically review how Pentecostals—generally meaning “Classical Pentecostals”—on one hand have both negatively and positively engaged the Ecumenical Movement and on the other, how they have implicitly and explicitly demonstrated varied ecumeni- cal impulses, themes, or aspirations. The first two essays critically review these themes insofar as they developed within the American and European historical contexts. Working from theological premises, the following two essays provide fresh analyses on how the global Charismatic Movement has impacted contem-
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Book Reviews
porary ecumenism, particularly attending to the movement’s impact on global Roman Catholicism, Anglicanism, and varied “neo-Pentecostal” (Third Wave, Apostolic Networks, etc.).
I feel that chapters 5, 6, and 7 (by Wolfgang Vondey, David Sang-Ehil Han, and Cheryl Bridges Johns) comprise the volume’s most important analyses and arguments, each essay generally envisioning direction towards ongoing 21st century development of the Pentecostal and Ecumenical Movement inter- face. From these chapters four topics consistently come to the fore. First is the ecumenical significance of pentecostal koinonia-themed “ecclesiality” albeit stifled by the ongoing lack of a globally informed ecclesiology. Second is the growing success of the Global Christian Forum (GCF) towards fostering grass- roots pentecostal ecumenical engagement, particularly appealing to South- ern Hemisphere Pentecostalism(s). Well exemplified within past GCF con- ferences, third is the evidenced methodical effectiveness of “receptive ecu- menism.” Fourth, with reference to the ongoing engagement between global Pentecostalism and the Ecumenical Movements, is that our present histori- cal moment—methodically building on the three preceding issues—enjoins re-envisioning the global ecumenical task as one that prioritizes mutually ini- tiated “gift-sharing” between the Global North and Global South hemispheres of world Christianity. Interestingly, these three chapters thereby confirm Wal- ter Hollenweger’s much earlier forecast that the greatest ecumenical chal- lenge of this century will not ultimately be about intra-Christian tradition relations, but rather towards reconciling the world’s oral-literate and print- literate peoples—which, in many ways, the two hemispheres still heuristi- cally represent—into ecumenical networks of gift-sharing between the world’s diverse cultures.
Part 2 begins with seven chapters functioning as ecumenically informed exemplars of pentecostal constructive theology (covering hermeneutics, the meditative role of experience, Christology, Spirit baptism, ecclesiology, liturgy, and soteriology). Astute readers would note that each chapter basically sum- marizes main themes characterizing each respective writer’s main life’s work within their respective expertise; yet each effectively illustrates how their work exemplifies intentional attempts at ecumenical engagement. One notable attempt at articulating seminal forays is Christopher Stephenson’s chapter. For he insightfully raises formidable challenges intrinsic to the traditional pente- costal fivefold gospel Christological rubric—not withstanding his own sympa- thy towards this—as a viably ecumenical bridging Christology, when particu- larlybroughtintoconversationwithSpiritChristologyandTrinitariantheology. He thus concludes stressing this impasse as a needful task within pentecostal theology; one integral to its ongoing ecumenical potential.
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I find Tony Richie’s chapter momentous, given its bold argument that Pente- costals recognize interreligious dialogue as a requisite element to the broader category of Christian ecumenism. Finally, in my opinion, even more significant is Clifton and Marcia Clarke’s chapter exploring the African notion of “Ubuntu” (signifying how relation to others is imperative to human flourishing) as a pen- tecostal ecumenical method. For differentiating this chapter from every other, is that as I earlier discussed, it precisely illustrates the greater thrust that 21st century pentecostal ecumenism should foremost pursue. Namely, the “recep- tive” exchange of cultural gifts between the global South and North.
To conclude, this collection of both historical reflection and constructive theology provides us germane analysis and vital direction towards ongoing engagement between Pentecostalism worldwide, the global Ecumenical Move- ment, and subsidiary ecumenical fruit derivative from each. If there is one item I find incongruently missing from this otherwise vital collection—which it nonetheless is suggestively reaching towards—is a pentecostal ecumenical theology, or theology of ecumenism, coupled with some well-articulated theo- logical methods towards this aim. I am meanwhile not aware of any monograph length work yet constructed towards this endeavour. Perhaps this might relate to Vondey’s consistent argument, that there remains no substantially articu- lated pentecostal ecclesiology, though these are closely integrated foci.
On the other hand, Richie’s concluding chapter (“A Look to the Future”) prof- fers a very cursory hint towards this aim, stressing how the Acts 2 “Pentecost” and “glossolalia” motifs are generatively “replete with ecumenical significance.” He briefly teases out some ramifications towards this aim. On this note, one statement he makes, aptly warrants mention here as a closing reflection: “The healing of human division and the initiation of inclusive Christian unity at a pro- foundly spiritual level lies at the heart of Pentecostal identity!” (360).
Monte Rice
Independent Scholar, Republic of Singapore monterice@gmail.com
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Anonymous
Billy Meacham in this group we get to talk directly to the authors like Tony Richie Margaret English de Alminana William DeArteaga Dale M. Coulter David Bundy Frank Macchia and many others. For example I am interested IF when quoting Cecil M. Robeck has chronicled that early Pentecostal responses to ecumenism were of trepidation and misconception. the authors have included his newest publication on AZUSA he has been working on for over 40yrs now – it will include a LOT of new material J.D. King Peter Vandever may know about on the AZUSA prophecies and will basically exclude virtually all modern day charismatics who subscribe to kingdomNOW NAR dominianism AND Helps Philip read all comments out loud
Anonymous
Billy Monroe Poff Billy Meacham we have it here as well Curious, it is working for me. I must be special! Here is the post:
Pentecostal Theology and Ecumenical Theology
| August 16, 2023 | no comments
Peter Hocken, Tony L. Richie, and Christopher Stephenson, eds., Pentecostal Theology and Ecumenical Theology: Interpretations and Intersections, Global Pentecostal and Charismatic Studies Vol. 34 (Leiden; Boston: Brill, 2019), 368 pages, ISBN 9789004408364.
In volume thirty-four of Brill’s Global Pentecostal and Charismatic Studies, editors Peter Hocken, Tony L. Richie, and Christopher Stephenson spearhead a collection of essays discussing varied interpretations and intersections of Pentecostal theology and Ecumenical theology. The editors and authors of the volume come from varied streams in the global Pentecostal/Charismatic movement and represent a collective of like-minded scholars, who’ve not only contributed to Pentecostal/Charismatic theology, but also supported ecumenical dialogues. Peter Hocken, who died before the final release of said volume, was himself an accomplished ecumenist and a Catholic Charismatic (ix).
Cecil M. Robeck has chronicled that early Pentecostal responses to ecumenism were of trepidation and misconception.
In an introductory chapter, Christopher Stephenson explained that the two theologies share commonalities: both proliferated in the 20th century, and both claim its origination from the Holy Spirit’s renewal of the Church (xii). Hence, the editors explored the relationship between global Pentecostalism and the Ecumenical movement, assuming significant intersections that warrant organic and multidimensional studies. The result of their endeavors is a multi-authored volume of eighteen essays, unitedly expressing the massive potential of Pentecostal theology and Ecumenical theology when in organic communication with each other.
In part I, essays were largely descriptive of historical and current Pentecostal interpretations on ecumenism. Notable among the essays is one from Pentecostal historian and ecumenist, Cecil M. Robeck, who chronicled early Pentecostal ideation and response to ecumenism. Robeck pointed out that early responses were of trepidation and misconception—the idea of ecumenism being correlated to the coming of the Antichrist (4). It was only in later years after efforts made by Pentecostal ecumenists like David du Plessis that Pentecostals opened to the viability of ecumenism and ecumenical theology (27).
Cheryl Bridges Johns challenges Pentecostals to envision a future where they have played a key role in the quest for Christian unity.
In his essay, Swiss Pentecostal and ecumenist, Jean-Daniel Plüss identified key individuals in the modification of Pentecostal response to ecumenism which included not just du Plessis but also Leonhard Steiner, Donald Gee, Thomas Roberts, Walter Hollenweger and Jerry Sandridge (27-38). North American Holiness Pentecostal and ecumenist, Cheryl Bridges Johns, ends part I with a challenge to envision a future where Pentecostals played a key role in the quest for Christian unity and the interlocking of global Christianity (150). She challenges Pentecostals to a death and re-birth, as well as to a shifting of foci (150-151). Perhaps, when Pentecostals have gained fuller understanding of their identities, roles, and calling in God’s global agenda, they can contribute more to the pursuit of Christian unity (151).
Let’s explore the intersections between Pentecostal theological perspectives and ecumenical theologies.
In Part II of the book, a collection of essays directly related to intersections between Pentecostal theological perspectives and ecumenical theologies are explored. Frank D. Macchia’s contribution to the volume extrapolates Spirit baptism in ecumenical perspective. Macchia points out that Pentecostals have yet to fully appreciate the connection between Jesus’ impartation of the Holy Spirit (John 20:22; Acts 1:5-8; 2:4-33) and the ecumenical dimensions of such impartation. Macchia identifies the gift of the Spirit as “a gift that overflows boundaries and sweeps all peoples from every life context into its renewing power (Acts 2:17-33) …this is the expansive and eschatological dimension of Spirit baptism as a triune act of divine self-impartation and transformation of creation” (222). If seen in its expansive and eschatological dimension, Pentecostalism’s theology of Spirit baptism may provide significant bases for the ecumenical work of the Holy Spirit in the world today.
Asian Pentecostal, Simon Chan, adds his position to this discussion by proposing that the Holy Spirit’s coming at Pentecost (with the manifestation of tongues speech) inaugurates the Church as a “unity-in-diversity” (273). As a unity-in-diversity, the Pentecostal church can become an avenue for a confluence of traditions. Pentecostals can do this is by developing a more holistic charismatic worship in confluence with sacramental forms of Christianity (280). This confluence allows for the mutual engagement of both Pentecostal/Charismatic worship with liturgical/sacramental forms of Christianity.
Tony Richie calls Pentecostals to look to a future where Christianity is renewed and empowered by the Spirit, not in a homogenous manner, but in a unity-in-diversity.
Part two ends with a short essay from Tony L. Richie, who concludes the volume with a recognition that Pentecostal experience (with tongues-speech) can be considered as a “theological resource replete with ecumenical significance” (359). Pentecostals are called to look to a future where Christianity is renewed and empowered by the Spirit, not in a homogeneous manner, but in a unity-in-diversity. This divine vision creates a catholic (universal) church reflective of God’s kingdom on earth. This vision can only actualize if Pentecostals and Christian ecumenists all over the world recognize that both theologies have something to contribute to each the other, and that both are stronger together than apart.
I highly recommend this volume, Pentecostal Theology and Ecumenical Theology. The editors did a great job of collecting essays that not only inform readers of both theologies’ historical and current interpretations but also of the potential richness in their intersections. Each contributing author brings convincing propositions and evokes further reflection. It may also serve as a prolepsis to the future of Pentecostal/Charismatic scholarship.
Reviewed by Lora Angeline E. Timenia
Anonymous
I like this Billy Meacham dont take me wrong
I just think we can all benefit from Tony Richie giving us his take on it today
Anonymous
Thanks guys! What’s the question?
Anonymous
thats a great question youVE got Billy Meacham
Anonymous
Tony Richie I think that Troy is talking about a question I had concerning why certain posts weren’t populating for me.
When you gave me the tour of your office at graduation, I noticed we had a lot of the same books. 🙂 What is the most obscure or specific reference book you have in your library?
Mine is “Fasti Sacerdotum: A Prosopography of Pagan, Jewish, and Christian Religious Officials in the City of Rome, 300 BC to AD 499,” by Jorg Rupke (with biographies of Christian Officials by Anne Glock)
Anonymous
Billy Meacham 😆😆
Anonymous
Tony Richie the big question here was IF this article review entertained by Philip Williams J.D. King Peter Vandever David Bundy Bishop Bernie L Wade Larry Martin etc. has taken into review Mel Robeck’s book on Azusa which he is printing after 40 years of research in LA/Pasadena
Anonymous
Id suppose then it was NOT taken under consideration Philip Williams Terry Wiles
Anonymous
Tony Richie the big question here was IF this article review entertained by Philip Williams J.D. King Peter Vandever David Bundy Bishop Bernie L Wade Larry Martin etc. has taken into review Mel Robeck’s book on Azusa which he is printing after 40 years of research in LA/Pasadena