Keith Warrington, Pentecostal Theology: A Theology of Encounter (London: T & T Clark, 2008), xii + 336 Pps., $29.95.
Pentecostalism is a multifaceted global phenomenon, with many different expressions. As such, it has been difficult to distill from the variegated expressions a common core of beliefs and characteristics. However, Keith Warrington (Senior Lecturer in New Testament Studies, Regent Theological College, London, UK) has done just that with the publication of this book. This title is not intended to be an exposition of systematic or historical theology in reference to the Pentecostals, but is rather a focused study of Pentecostal belief and praxis which elucidates also the underlying elements of Pentecostal philosophy; at its core is the expansion of the distinctively Pentecostal ‘five-fold’ gospel, composed of seeing Jesus as the Saviour, Healer, Spirit-baptiser, Sanctifier, and Coming King. At the onset of this review, I must confess that this title is excellent in all its entailments, some of which I will now highlight.
The book is composed of nine chapters, with an attendant postscript, as well as subject and Scriptures indices. In the first chapter, aptly titled “In Pursuit of Pentecostalism,” Warrington notes that Pentecostalsim is largely composed of three different groups, each with differing emphases: 1) the Keswickian-influenced group, which views sanctification as a process, and sees spirit-baptism as an enduement with power; 2) the Wesleyan-influenced, which views sanctification as an instantaneous achievement wrought by a crisis experience (i.e., entire sanctification); and 3) a group of believers who deny the traditional doctrine of the Trinity and are thus named “Oneness Pentecostals.” He also highlights herein that Pentecostalism is not just distinctive because of its belief base but also because its emphasis upon the experiential aspects of faith, noting that they believe that a religion that cannot be actively experienced is not worth much. Consequently, they look for expressions of life and vitality in their faith. Within the second chapter, Warrington notes that Spirit-baptism is the distinguishing doctrine of Pentecostal groups, irrespective of denominational affiliation. As Spirit-baptism is an intensely relational event(s), he notes that Pentecostal theology could be aptly described as a ‘theology of encounter’ (hence the subtitle to this book).
The third chapter begins the exploration of specific Pentecostal beliefs. Warrington contends, quite rightly, that most Pentecostals (excepting the aforementioned Oneness group) accept the doctrine of the Trinity, and hence have a rather ‘orthodox’ view of the Godhead. He gives expansive coverage to beliefs regarding the Spirit, largely due to the voluminous amounts of literature exploring the character and function of the Spirit by Pentecostals themselves. Building upon the relationality so pronouncedly expressed in all Pentecostal praxis, Warrington notes that the development of a relational view of the Godhead might be the most significant contribution that Pentecostals make to theology in general. Surprisingly, although the Pentecostals generally emphasize the experience of the Spirit in daily life, Warrington highlights that Pentecostal theology has historically – and unfortunately – overlooked the personhood of the Spirit (44–45). A sense of the immediate, the God of the now versus the God of the distant past, underlies how Pentecostals do theology, he avers, which at times reduces talk of the Spirit to what He may give to us, thereby focusing on the gifts of the Spirit rather than the Giver of the gifts (128).The fourth chapter, covering their views on the Church, is a relatively short chapter, since Pentecostals do not own a distinctively Pentecostal view of the church; as such, the chapter notes that Pentecostals largely accept and promote the more standard Protestant views regarding the church, from a ‘free-church’ perspective.
Chapter five highlights the Pentecostal’s emphasis on the bible, in part noting that they view it as authoritative in all matters of faith and praxis, and generally promote a literalistic hermeneutic based upon narratives within the biblical writ (184–85; cf. 191). Moreover, they mainly view the bible as a means to develop their relationship with, and expand their experience of, the Godhead. Chapter six focuses on the spirituality and ethics of Pentecostalism, noting the import that they have traditionally placed upon discipleship, prayer, and worship. Missions is the topic of chapter seven, with Warrington stipulating that for many Pentecostals, missional activity is paramount, constituting the reason for their existence as organized bodies (246). He asserts that one of the reasons Pentecostals have been so successful in their missionary endeavours is that they are prone to transfer leadership and ‘ownership’ to the indigenous culture where the missions take place; however, he notes also the attendant danger of syncretism in regard to this tendency of Pentecostals (263). Chapter eight is focused on the fact that Pentecostals believe in the present-day veracity of divine healing(s) and exorcisms. The ninth chapter covers what may be the most talked about element of Pentecostal theology – at least within Pentecostal circles themselves: their eschatology. After all, it is an eschatological movement, from beginning to end. He notes that whereas there was a propensity toward premillennial eschatology within the first generation of Pentecostals, there has arisen a significant number of adherents to the amillennial position on eschatology in more recent years (310–12).
Pentecostalism, as Warrington contends, is a theology of the dynamic, seen through the lens of experience, and it explores ‘beliefs’ in the context of praxis. This is an excellent title. It relies heavily upon recently literature, mostly from the 1990s onward, which is one of its pronounced strengths, drawing from such Pentecostal/Charismatic (or ‘Renewal’) theologians as Amos Yong, Wolfgang Vondey, Frank Macchia, and Graham Twelftree. In fact, the expansive footnotes alone make the title worth the purchase price. Warrington has succeeded in producing an objective analysis of global Pentecostal theology; he offers not only analysis, however, but also concludes each chapter with suggestions for future exploration. In sum, I heartily recommend this title for anyone who has a desire to explore Pentecostalism further, undergraduate or postgraduate alike, and I could foresee this text very likely used as an introductory text in a course related to global theological movements.
Bradford McCall, Regent University, Virginia Beach, VA.