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134
Book Reviews
Michael J. Frost,The Spirit, Indigenous Peoples and Social Change: Māori and a Pen-
tecostal Theology of Social Engagement (Leiden,NE: Brill, 2018). 312 pp. $64.00
paperback.
The Spirit, Indigenous Peoples and Social Change: Māori and a Pentecostal The- ology of Social Engagement, written by Michael J. Frost, focuses on forging a relatively new pentecostal methodology, one of social reconciliation with the systemically marginalized and oppressed. His book is separated into two parts, “Global Pentecostalism and Social Engagement” and “A Pentecostal Theology of Social Engagement with a Particular Focus on Māori” and within each part, there are specified subtopics. The arrangement of the book provides read- ers with both sufficient historical context and a basic theological explanation which, in tandem, provide a comprehensive foundational understanding of pentecostalism that allows a fluid, cohesive reading of Frost’s writing. In par- ticular, the text explores the dynamics between pentecostal Christians and the Māori people, who are indigenous to New Zealand.
He begins by effectively highlighting the historically complicated relation- ship between pentecostal practices and social engagement, noting that many have assumed pentecostal theology is comprised of “action over reflection” (66). He attempts, successfully, to clarify the theological history of pentecostal- ism and looks forward, questioning where marginal voices might find their place in pentecostal theological discourse (105). Frost continues by analyzing the social impact of the pentecostal movement and providing a framework that pentecostals might use to increase social concern for marginalized groups. He highlights the pentecostal belief that experiencing “baptism” of the Holy Spirit can lead to not only emotional but material changes. For example, a focal point of this discussion is the effort of pentecostals to help the poor and also teach them—through experiencing the Holy Spirit—how to better their own circum- stances sustainably. Frost asserts a path of theological reformation that must be walked in order to create an atmosphere in which the gospel can be shared with Māori people without continuing to propagate colonization. He proposes that pentecostals reflect on their current state of engagement and recognize that it reflects a “lack of theological cogency in pentecostal thinking about issues of social concern” (64). In response to this realization, he notes that while conver- sations surrounding social involvement within the pentecostal methodology exist, they require a significant amount of development and are only in stages of infancy.
After explaining the history and framework of pentecostal theology, Frost shifts in discussion and introduces the Māori people and their history as the indigenous people of New Zealand. Frost begins, rightfully, by addressing his
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© koninklijke brill nv, leiden, 2019 | doi:10.1163/15700747-04101019
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personal relationship with the subject matter, as both a Christian and a person of European descent. He writes that, “as a Christian I am a part of a religious tradition that has had, at times, a role to play—albeit one that continues to be debated—in the marginalization of Māori in their own land” (151). In addi- tion to addressing his religious affiliation, Frost acknowledges the fact that he, as a “Pākehā (a person of European descent) pentecostal in New Zealand, [is] am also aware of the tension in discussing issues related to Māori” (151). In recognizing his own ties to people groups that contributed to the marginal- ization of the Māori people, he removes a veil of kinds that stands between the reader’s authorial assumptions and the reality of the author’s demographic. Frost’s effort to dissipate ambiguity regarding his identity and association adds to the credibility of his argument.
Frost acknowledges the fact that many indigenous peoples, as a result of the devastating effects of colonization, develop an unforgiving critique of reli- gious groups due to their complicated relationship with the marginalization of indigenous communities. He also emphasizes the need to develop a per- spective wide enough that it recognizes “it is not sufficient to address socio- economic concerns alone but that any approach must take into account the wider cultural and historical factors that have contributed to the current dis- parities” (174).
Frost includes direct quotes from ten different pentecostal leaders who share personal as well as theological implications of colonization by the Pākehā. He emphasizes the “importance of Māori articulating for themselves what they consider to be the primary issues of social concern for Māori, rather than those issues being assumed on their behalf” (192). Frost analyzes the responses for the aforementioned pentecostal leaders and categorizes them based on differ- ing areas of social concern. He notes that a specific area of such concern to many leaders, though many other issues stem from it, is that of both cultural and ethnic identity. Frost also notes, however, that Māori people have been able to find “resources within pentecostal spirituality to counter these experiences” (229).
To close the text, Frost contributes to the ongoing theological conversation surrounding the relationship between pentecostalism and social change. He gleans from the previously mentioned interviews with leaders by stressing how important it is to “to take seriously issues of [Māori] ethnic and cultural iden- tity” (232). He provides clarity in regard to the notion that one must “choose Christianity instead of Māoriness” and suggests that each might inform the other. Furthermore, Frost’s insistence that the biblical text demands justice for the poor and marginalized encourages those whose beliefs align with pente- costalism to advocate on behalf of such groups of people. He emphasizes that
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the mission of God is not to deny indigenous peoples both their language and culture, which strip them of their identity. Frost claims that “white pentecostals in New Zealand not only demonized certain Māori cultural practices, images and taonga, but also Māori persons themselves, who could be characterized as having an evil ‘Māori spirit’” (275) and suggests that in order to change this pattern, pentecostals must expand their understanding of these practices both theologically and socially. Frost effectively proposes ways in whichpentecostals can engage social concern theologically, both in regard to the Māori people and other subaltern peoples as well. His thorough work in explaining pentecostal theology, the indigenous history of New Zealand and his proposed framework for social concern, and intentionallygiving voiceto Māori leaders offers insight- ful and realistic hope to marginalized populations.
Emma Schlake Duncan
Rutgers, The State University of New Jersey, Camden, New Jersey ees95@scarletmail.rutgers.edu
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