Killian McDonnell, Charismatic Renewal and the Churches (New York: Seabury Press, 1976), ix +202 Pps.
This book condenses the findings of theology, psychology, cultural anthropology, sociology, and history to help us grasp the phenomenon of the P. movement. McDonnell contends that there would be no P. movement without the expression of tongues, so the study of them is important – nay, critical – for understanding the movement at large. In this book he directly studies the Classical P. denominations, like the COG Cleveland, AG, Pentecostal Holiness, COGIC, etc. He also examines the neo-pentecostal movement which he defines as the manifestation of Pentecostal phenomenon in old, mainline churches, who have embraced the Lordship of Jesus, personal commitment, the gifts of the Spirit, devout reading of Scripture, and prayer. He prefers to call these later bodies ‘charismatics’ (3). He chronologically reviews the research material from sociology, cultural anthropology, and psychology from a distinctively theological stance, as McDonnell is a theologian. He notes the methods of each field, and in the final chapter reflect theologically on his findings. As a theologian, he admits that it is difficult at times to draw clear lines between the theological and psychological aspects of reality (5). He notes that to a greater or lesser degree, each charism is a ministry to others (6).
He reviews the various theories of movement formation and growth (20-21): 1) the social disorganization theory (that the movement is a result of culture shock); 2) economic deprivation theory (i.e. that adherents who are poor turn to movements to compensate for harsh realities); 3) social deprivation theory (i.e. that some individuals do not feel they share the rewards of society as others do); 4) ethical deprivation theory (i.e. that some people feel the dominant values of society prove no longer meaningful); and 5) psychological maladjustment theory (i.e. that adherents are simply psychologically crippled).
McDonnell notes that Pentecostalism originates in and organizes itself in a web-like network, as the various cells are all tied to one another through interlocking relationships (122). The result is an organizational ‘smorgasbord’ that reflects much diversity. He notes that psychological factors are facilitative of growth, but not determinative of it (153). This means that certain psychological factors make entrance into the renewal movement easier, but do not determine it (153). Concludes that glossolalia is very likely learned behavior, either from someone else in demonstration or simply in the general sense that glossolalia is a patterned vocalization that in part conforms to established languages (154). However, that it is a learned behavior, he asserts, does not militate against it being of the Spirit, as gifting of the Spirit often have some sort of base in natural endowments in the individual. An exaggerated view of the gifts in general – and tongues in particular – should be avoided, he asserts (154).