A Review of Mittelstadt, Martin William and Geoffrey William Sutton eds. Forgiveness, Reconciliation, and Restoration: Multidisciplinary Studies from a Pentecostal Perspective, Eugene, Oregon: Pickwick, 2010. (original) (raw)

Paul Alexander (ed.), Christ at the Checkpoint: Theology in the Service of Justice and Peace, Pentecostals, Peacemaking, and Social Justice Series (Eugene, OR: Pickwick Publications, 2012). xx + 182 pp., $22.00 paper

Pneuma, 2013

Christ at the Checkpoint (CatC) refers to the name of a conference organized and hosted by Bethlehem Bible College, for the first time in March 2010. This book is a collection of thirteen essays which were presented that year, mostly by Palestinian evangelicals and evangelicals from the United States. From an evangelical perspective, the authors discuss a number of divisive issues conceming the Israeli-Palestinian conflict They seek to promote Christian peacemaking and help articulate a non-violent Palestinian liberation theology. A twofold observation serves as background to the talks: (1) a very limited concern among many Westem evangelical Christians for the situation of the Palestinian Church, and (2) a rather exclusivist interest among the same for the situation of the Jews living in Israel. As a Palestinian Christian, Alex Awad's opening chapter makes it clear that he perceives (and so many CatC speakers for that matter) Christian Zionism as a major threat to peace and security across the region. He argues that this movement is a strongly pro-Israel and anti-Islamic pressure group, which is inspired by a dispensationalist theology (particularly its interpretation of biblical prophecy). He claims that it offers continuing and uncritical support to the modem State of Israel. By denouncing Israeli occupation as the core issue of the conflict, Awad is resolutely adopting a one-sided approach to the problem. He specifies however that he does not support "replacement theology" or the destruction of the State of Israel. The most controversial argument in the book is found in chapter two, in which Germanbom Manfred Kohl tries to establish very questionable similarities between the nationalist policies of the Nazi regime (he links them to German Pietistic theology!)-which ultimately led to the onslaught on European Jewry-and today's situation in the Middle East. He uses the polemical language of holocaust catastrophe while pointing to the dangers of the current situation in the Middle East. Such inflammatory rhetoric is likely to create more confusion, rather than offering help to any of the parties involved. It appears that Sami Awad is showing much greater sensitivity in his words of caution and personal response to the Holocaust (chapter 3). Altogether chapters four, seven, and eight offer a differentiated biblical reflection on the theology of the land and related claims. They share a felt need for reconciliation and justice in "the land" beyond the existing territorial debates. According to Salim Munayer's analysis, repeated failure on the part of the Israelites to live up to God's expectations has led to a broken covenant. Subsequently, this has caused the loss of the land, seen as God's conditional gift, and, therefore, the end of a Jewish state in Israel. He points to the universal character of the Kingdom of God. He suggests that a proper interpretation of the Abrahamic promise necessitates the larger picture of God's redemption plan for the whole earth including the Palestinian people. Such an approach does not see the need to dwell on any particular election of ethnic Israel or vision to reclaim a biblical inheritance for the sake of a restored Jewish nation. Gary Burge's approach to the topic also rejects any idea of a "political commitment to Jerusalem or the Land" (102), qualified as theological provincialism. He believes that Jesus

A Pentecostal Contribution Towards the Healing of a Fragmented European Society

Pentecostal Public theology. Engaged Christianity and Transformed Society in Europe., 2024

Europe is a continent of great diversity and has a long history of bloody wars and colonisation. European society is further diversified by its high degree of individualism and fragmentation. This paper raises the question what resources a Pentecostal theology has in order to contribute to a peaceful living together in Europe. The argument will be that In a highly fragmented and individualised European society, the narratives of Acts 2 and the Azusa Street revival, can make an important contribution to healing, reconciliation and the ability to communicate with people from different out-groups, or people who are different even within the same in-group: All are equally different vis-à-vis the Spirit who has been poured out on all flesh. At the same time, an identity based on the Acts 2 narrative becomes an important resource for communication between differing groups and sub-groups : People filled with the Spirit are empowered to speak the language of those who are different from themselves. I

The Book of Acts as a Case Study : Examining the Ministry of Reconciliation

2015

This literature review identifies ethnic diversity and reconciliation as a consistent theme throughout the book of Acts and explores some of the sociological, educational, and theological factors that help identify reconciliation as a ministry of the early church. This meta-analysis explores foundational concepts that develop an understanding of biblical reconciliation, examines the concept of “ethnicity” as it arises out of the biblical text, and describes the historical context and backdrop of the time of Jesus and the early church. After having established these concepts, the author will walk through the book of Acts, processing the various narratives with these concepts, in the mix of biblical exegesis, considering how reconciliation, inclusiveness, and social justice are part of the Spirit’s work in each of our lives as we influence our homes, churches, schools, and communities.

Review. Luke Timothy Johnson, Prophetic Jesus, Prophetic Church: The Challenge of Luke-Acts to Contemporary Christians (Grand Rapids: Eerdmans, 2011). viii + 198 pp., $23.00 paper. Aaron J. Kuecker, The Spirit and the ‘Other’: Social Identity, Ethnicity, and Intergroup Reconciliation in Luke-Acts.

Pneuma, 2013

The two volumes under review come from scholars at very diffferent locations in their academic journeys. Luke Timothy Johnson, a seasoned veteran, prolifijic writer, and possibly the most important Lukan narrative critic of this generation, produces an exceptional work that summarizes, extends, and applies a litany of volumes devoted to Lukan studies. Aaron Kuecker, a comparative 'rookie,' examines Luke-Acts by way of resources from social identity theory and contemporary ethnicity theory in this revision of his dissertation under the supervision of Ben Witherington. Though Johnson and Kuecker sit at opposite ends of their academic careers, they are in concert with the exciting diversity of methodological approaches to Luke-Acts that continue to bring Luke's story to life and make it applicable. Johnson begins with an introduction to his methodological benchmark, an abridged guide to narrative analysis. He summarizes Luke's use of sources, the undeniable narrative unity of Luke-Acts, and the various literary and structural approaches employed by Luke. Johnson introduces readers to Luke's use of intricate rhetorical conventions such as literary/ programmatic prophecy, anticipation and fulfijillment, realization and actualization, and characterization. With his narrative method fijirmly established, Johnson shifts attention to Luke's employment of the prophet/prophecy motif. As Jesus and his followers experience the expected excitement that comes from prophet(ic) ministry, they share in similar rejection to the prophets of old for their candid proclamation of God's word. Luke sets up God's spokespersons as reliable Spirit-led characters that embody the prophetic vocation. The chain of prophets in Luke-Acts reaches back to Moses, Samuel, David, Elijah, Elisha, and Isaiah and links up to Zechariah, Elizabeth, Mary, John, Simeon, Anna, John, Jesus, and beyond. As the prophetic Spirit rests upon Jesus, the same Spirit enables the early and contemporary church to speak and act for God on behalf of other humans. According to Johnson, the prophetic witness of the early church established through Luke's story proves paradigmatic for contemporary prophets called by God in every age. Johnson shares strong afffijinities with Roger Stronstad's The Charismatic Theology of St. Luke and The Prophethood of All Believers; both declare that the message of the prophet functions as God's vision for humanity, a vision that, according to Johnson, may include a call for repentance/conversion, a shift of religious loyalties, and new perspectives on power. Like Jesus, all subsequent prophets embody poverty marked by shared possessions, and they model prayerful dependency upon God, dramatic itinerancy, and servant leadership for the early church. For Johnson, the prophetic witness of the early church fulfijills not only the message and sufffering of Jesus, but establishes the continuous example for God's people throughout Christendom. Though Kuecker represents a growing trend toward interdisciplinary approaches, he stands upon the shoulders of Johnson; Kuecker follows Johnson's foundational structural elements such as narrative unity and builds upon Johnson's engagement of Luke's prophetic

PEACE IN LUKE AND ACTS. A PERSPECTIVE ON BIBLICAL SPIRITUALITY

This article investigates the motif of peace in Luke-Acts in order to contribute to a Spirituality of peace that is rooted in Biblical texts. After some introductory considerations about spirituality and peace, the nature of peace is analysed in terms of Luke-Acts. Attention is given to the formal presentation of peace in Luke’s gospel, its divine nature, its role in Luke’s soteriology, its inclusive, unconditional and universal nature.