Abstract
Steven M. Studebaker,
From Pentecost to the Triune God: A Pentecostal Trinitarian Theology
, Eerdmans: Grand Rapids, 2012; 304 pp.: 9780802865304, £22.99/$34.00 (pbk)
This is a significant book in the development of a Pentecostal Trinitarian theology, detailing a distinctive Pentecostal approach to the Trinity which is brought into dialogue with many other approaches. Studebaker argues that Pentecostals have tended to work with existing models of the Trinity and need rather to discern what Pentecostal experience has to contribute to Trinitarian theology. He starts with the classical Pentecostal emphasis on the experience of Spirit baptism and then moves on to a study of the biblical narratives before outlining a doctrine of the Trinity. This understanding is then brought into dialogue with examples of Eastern and Western Trinitarian theology, with Reformed evangelical Trinitarian theologies and with contemporary charismatic Trinitarian theologies. Recognizing the links between Trinitarian theology and contemporary issues, Studebaker devotes the final two chapters to the outline of a theology of religions and a theology of creation that draw on his Trinitarian understanding.
Studebaker takes as his starting point the common recognition that the role of the Holy Spirit within the Trinity is often reduced to a derivative or passive identity. In contrast, he argues that if we recognize the eschatological nature of the Spirit then we see the identities of the Father and Son shaped by our understanding of the Spirit. Drawing theology and experience together in his approach, Studebaker takes Spirit baptism as the principal experience and biblical metaphor for the Pentecostal movement. Taking the biblical account of Pentecost alongside a wider reading of the work of the Spirit in the Old Testament he suggests that the Spirit of Pentecost has three characteristics: liminal, constitutional and consumative. We can see these in terms of the Spirit’s presence in ‘threshold’ places, the Spirit’s active work in moving people forward, and the Spirit’s eschatological work of bringing to fulfilment creation and redemption. The economic work of the Spirit is seen in this threefold way and as revealing the immanent identity of the Spirit. Hence it is argued that only in the Holy Spirit does the triune nature of God find fullness of fellowship as the Spirit plays a liminal, constitutional and consumative role within the Trinity.
This proposal is then brought into dialogue with a range of Trinitarian models, including those shaped by the monarchy of the Father and by mutual love, arguing that this proposal emphasizes the Spirit’s irreducible role in constituting the personal identities of Father and Son. Much detailed Trinitarian theology is covered which makes this a difficult read for those unfamiliar with the discussions but at the same time a good refresher and provocation to think deeper for those who are familiar with it. The outline proposals for Pentecostal theologies of religion and creation challenge the lack of such theologies in the thinking of many Pentecostals. At the same time they suggest fresh positive Trinitarian approaches that challenge wider thinking. For those interested in Trinitarian theology, particularly from evangelical and Reformed perspectives, this is an important work that deserves a wide readership. Its engagement with many current issues from a new perspective will stimulate further research. In many ways this work demonstrates a Pentecostal-charismatic theology that has come of age and demands a better hearing.