Abstract
There has been a revival of interest in eschatology over the last century that has coincided with the rise of the Pentecostal movement: a movement with a strong sense of eschatological urgency to its mission. This book represents 17 essays of high quality that bring Pentecostal eschatological into dialogue with a range of wider biblical, theological and contextual literature. In particular it argues from different angles that the classical Pentecostal utilisation of dispensationalism is not true to its roots and there are solid biblical, theological, and practical arguments against a dispensational approach to eschatology. This is of relevance also to some evangelical thinking, although it limits the scope of the book for those Pentecostals not influenced by dispensationalism.
Jewish eschatology is not often considered, yet here provides a good starting point for reflecting on the ‘last things’ of heaven, hell, resurrection and immortality. Studies of the Lukan and Pauline material critique dispensationalism as incompatible with a Pentecostal faith that celebrates God’s work in the present via spiritual gifts that have not ceased. A renewed rather than annihilated earth is explored through 2 Peter 3 in order to develop Pentecostal ecological thinking, and the Great Whore of Revelation 17 provides the focus for a narrative and intertextual approach to a key passage in eschatology. These investigations all contribute to biblical studies whilst not drawing much on Pentecostal scholarship, which is a surprise – the need for applied Pentecostal heremeneutics still remains.
Pentecostal distinctives are more in evidence as theological themes are explored, initially through a study of the Apostolic Faith journal from Azuza Street. The image of the ‘marriage supper’ is seen as significant in early Pentecostal eschatology, bringing Word and Spirit together. The Pentecostal ‘full gospel’ of Jesus as Saviour, Sanctifier, Baptiser in the Holy Spirit, Healer and Coming King, is re-read in a more thorough eschatological way. It is also seen as a way of understanding eschatology as soteriology within a vibrant spirituality. The theme of the Kingdom of God surfaces in different ways throughout the book, notably in the outline of a Pentecostal social ethic that connects the eschatological and the ethical Kingdom. Challenging Pentecostals to develop their eschatology, there is a significant chapter reflecting on the virtue of patience and the need to appreciate the ‘not yet’ of eschatology. Here Wesley’s insight into grace as “active forms of waiting” challenges the over-realised eschatology of much early Pentecostalism.
Contextual reflections on historical developments and eschatology in Guatemala, the eschatology expressed in popular Hispanic funerals, and eschatology and suffering in Africa root some of the more abstract discussions in the ordinary life of churches. It is rare to find a book that so creatively relates doctrine to different biblical, theological, historical and contextual concerns. This is a book to provoke thinking beyond Pentecostalism and implicitly raises questions about the way we do theology. If there is one regret, it is that there is limited engagement with the literature on mission and eschatology which impacts on many of the discussions. Yet there is much to commend this excellent collection.