Abstract
Christopher A. Stephenson,
Types of Pentecostal Theology: Method, System, Spirit
, Oxford University Press: Oxford, 2013; 224 pp.: 9780199916795, £45.00 (hbk)
In keeping with his 2009 doctoral thesis from which this book is developed, Stephenson skilfully presents the complex world of Pentecostal systematic theology simply and elegantly. This simplicity should not be misconstrued as uninformative. The extensive endnotes reveal Stephenson’s breadth of careful research and depth of understanding whilet leaving the chapters uncluttered and accessible. While these notes represent a sizeable chunk of the book they are well worth reading for their additional insights.
Pentecostalism as a movement has grown far beyond expectation in the little over a century since its birth. In its infancy those who were theologizing about their new-found experiences were typically not theologically trained (p. 4). This led to stereotyping Pentecostalism as anti-intellectual. It took time for Pentecostal scholarship to be accepted as a thoughtful and serious voice, particularly in the world of systematic theology. Stephenson provides a highly readable and engaging guide through this rapidly developing and diverse area.
The book consists of five main chapters. The first four outline the four methodological types that Stephenson recognizes emerging from Pentecostal systematic theology. Each focuses on one or two prominent scholars who have been significant in developing and expressing each methodological type. These types are: Bible Doctrines (M. Pearlman, E. S. Williams and F. L. Arrington), Christian Spirituality (Steven J. Land and Simon K. H. Chan), The Kingdom of God (Frank D. Macchia) and Pneumatology (Amos Yong). Each chapter is clearly written and structured so as to present not only the methodologies but their influences and critiques, with each chapter’s conclusion preparing the way for Stephenson’s own contribution.
Stephenson’s commitment to representing Pentecostal theology by Pentecostals is admirable and he contributes his own original method in the final chapter. This method is called ‘the rule of spirituality and the rule of doctrine’ (p. 114). He asserts that Pentecostal spirituality (practice) and doctrine (beliefs) should be understood as unavoidably influencing each other’s development in a reciprocal relationship. He provides an example of how ‘the rule of spirituality and the rule of doctrine’ might work in approaching the doctrine of the Lord’s Supper from the vantage point of Pentecostal spirituality. This requires stripping back the adopted understandings of the Eucharist and considering remembrance, divine presence, eschatology and the role of the minister (p. 120) from a uniquely Pentecostal perspective. This application would be equally valuable in approaching other inherited doctrines which currently lack consideration from Pentecostal spirituality (baptism immediately springs to mind).
The book begins and ends with reference to the biblical story of David; in trying on Saul’s armour to fight Goliath it is a hindrance weighing him down. Likewise when doctrines, which have been ‘tried on’ from other traditions do not fit Pentecostalism’s own theological interests, they ‘need to discard the armor and weaponry that encumber them and take up the stones and sling needed to slay Goliath’ (p. 131). Stephenson honours those who have begun this task and encourages future generations to continue. I highly recommend this book to all; from fledgling to seasoned scholars and interested lay readers alike.