Spirit and Story: Pentecostal Readings of Scripture; Essays in Honor of John Christopher Thomas ed. by Blaine Charette and Robby Waddell

Abstract

Reviewed by: Spirit and Story: Pentecostal Readings of Scripture; Essays in Honor of John Christopher Thomas ed. by Blaine Charette and Robby Waddell Susan Wendel blaine charette and robby waddell (eds.), Spirit and Story: Pentecostal Readings of Scripture; Essays in Honor of John Christopher Thomas (New Testament Monographs 41; Sheffield: Sheffield Phoenix, 2020). Pp. x + 253. £70/$90/€80. In this festschrift, colleagues and former students of John Christopher Thomas honor him for his outstanding scholarly work and his significant contributions to the articulation and advancement of Pentecostal theology. Accordingly, in the opening chapter, "In Celebration of John Christopher Thomas," Lee Roy Martin provides an overview of Thomas's illustrious career, along with a summary of his description of the essential characteristics of Pentecostal theology. The next eight chapters offer "Pentecostal readings" of various biblical passages: Rickie D. Moore, "The Spirit of the Story of Rizpah in 2 Samuel 21.1–14"; Blaine Charette, "The Kingdom of the Son of Man and the Vocation of the Church in Matthew"; Robby Waddell, "The Coming of the Son of Man in Mark's Gospel"; Andrew T. Lincoln, "Leading or Following? Some Aspects of the Spirit's Role in John's Gospel"; J. Ayodeji Adewuya, "The Devil, Disease, and Deliverance: James 5.14–16 in the Context of Contemporary African Christianity"; Melissa L. Archer, "'Worship in Spirit and Truth': The Role of Worship in the Fourth Gospel in Concert with the Liturgy of the Apocalypse"; Robert W. Wall, "A Pneumatic Discernment of the Spirit-Beast of Revelation 13.11–17"; and Amos Yong, "'To Him Who Loves Us and Freed Us from Our Sins by His Blood …': A Pentecostal Unveiling of Apocalyptic Love." While the Pentecostal perspectives of many of these scholars have an impact on their interpretation of the Scriptures, most combine their theological readings with other methodological approaches (e.g., narrative, historical, intertextual, comparative). The majority of these early chapters engage seriously with the biblical text even as the contributors integrate their specific Pentecostal outlooks with a range of other methods. For example, Moore explores how the "gaps in the text" provide space for recognizing "the elusive character and presence of YHWH" (p. 25). Notably, this approach responds to the invitation to active engagement in interpretation, which is latent within the text itself. Subsequently, Waddell fuses "narrative and intertextual analysis" with his "theological hermeneutic" (p. 44) to explore how the title "Son of Man" in Mark's Gospel produces a fresh understanding of the identity of Jesus. Such methodological rigor, paired with careful exegesis, produces insightful biblical interpretation. The next six chapters broaden the discussion to considerations surrounding Pentecostal theology: Chris E. W. Green, "Hearing God's Word in the Presence of Our Enemies: Protest, Compassion, and Reconciliation"; William K. Kay, "Pentecostal Eschatology and Historical Events"; Kimberly Ervin Alexander, "Receiving the Spirit in Her Early Pentecostal Body: Sanctification, Spirit Baptism, and the Lamb Slain for Sinners"; Kenneth J. Archer, "The Cleveland School: The Making of an Academic Pentecostal Theological Tradition"; Daniela C. Augustine, "'Restorying' Life and Death: From the Iconoclasm of Violence to Love as the Life of the New Creation"; and Frank D. Macchia, "Signs of Grace in a Graceless World: The Charismatic Structure of the Church in Trinitarian Perspective." As some of the titles imply, these chapters include a more explicit treatment of the impact of Pentecostal spirituality and practices upon biblical interpretation. In particular, the latter chapters include discussions of historical trends that influenced [End Page 349] the development of interpretive traditions within the Pentecostal movement. For example, Alexander explores how the bodily experiences of some early Pentecostals influenced their reception of the Bible; Kay considers Pentecostal readings of Daniel and Revelation during the first quarter of the twentieth century; and Archer reviews the development of an academic Pentecostal theological tradition known as the "Cleveland School." This school of thought began in the 1990s with a group of four scholars, including John Christopher Thomas, who founded the Journal of Pentecostal Theology and its supplement series. Although, at first glance, this festschrift might be construed as a collection of essays from a narrow circle of Pentecostal interpreters, the volume in fact contains a lively array of exegetical discussions and...