Wolfgang Vondey: Pentecostal Theology

Wolfgang Vondey, Pentecostal Theology: Living the Full Gospel (London: Bloomsbury T&T Clark, 2017).

Over the last decade Wolfgang Vondey has ascended the ranks of Pentecostal theologians, writing several important monographs, and his book Pentecostal Theology only enhances his stellar reputation.  In short, Vondey principally argues that “Pentecost is the core theological symbol of Pentecostal theology, and its theological narrative is the full gospel” (1). Pentecost is a historical event, but it is also much more. Vondey hopes to demonstrate that Pentecost can also function as the foci of a theological system. Pentecost symbolizes a direct encounter with God through the Holy Spirit and manifests in various signs that point to God’s redemptive activity. Ultimately, a theology of Pentecost is an ecumenical vision. It can reach beyond Pentecostalism to make a valuable contribution to the broader theological horizon.

In the opening chapter, Vondey argues that doctrine is not the end for Pentecostal theology; rather, its primary goal is to encounter God. Thus play, inasmuch as it is an encounter with God, is an alternative way to frame worship. Vondey writes, “Play is therefore a way of engaging the world not exclusively through doctrine but also materially, physically, spiritually, aesthetically, morally, and socially. Theology as play has the character of spontaneity, enthusiasm, improvisation, and the free engagement of others in an unbounded movement of God’s Spirit” (13). Through play, Pentecostals become participants in the narrative of Pentecost and the anticipation of encountering God in this manner fuels Pentecostal experience.

Following his prolegomena, Vondey divides his book into two primary parts. The first part focuses upon rituals and practices at the altar. According to Vondey, Pentecostal theology emerges from narrative, and the full gospel always leads to the altar–a metaphor for an encounter with God–where transformation takes place. Subsequently Christians leave the altar for mission, only to return to the altar for another unique encounter with God. Vondey uses the full gospel (e.g., Jesus as Savior, Sanctifier, Spirit baptizer, Healer, and Coming King) as a framework to unpack the narrative dimensions of Pentecostal theology. He devotes a chapter to each of these dimensions, which give shape to Pentecostal theology. Although Pentecostal theology has typically embraced the full gospel, Vondey argues that it is equipped to integrate other doctrines through the lens of the altar.

In part two, Vondey applies a Pentecostal understanding of the full gospel to creation, humanity, society, church, and God by committing a chapter to each of these topics. He argues that “the full gospel can function both descriptively and constructively for developing a systematic Pentecostal theology” (156). By structuring his text in this manner, Vondey implies that Pentecost begins and ends with the worship of God. In this sense, Pentecostalism is a liturgical movement. Furthermore, Vondey shows that Pentecostal theology invites all to the altar, even as the altar is located everywhere.

Part of the genius of Vondey’s approach is his ability to develop theological depth while also maintaining simplicity. Generally, Vondey does not make any bold or novel theological claims. Instead he draws predominantly from the established wells of current Pentecostal theology and organizes these views around traditional Pentecostal themes. In so doing, he is able to enhance and expand upon the groundwork laid by premiere contemporary Pentecostal scholarship. Vondey successfully orchestrates a robust Pentecostal theology from a chorus of different voices. Along these lines, as merely a reference resource alone, Vondey’s footnotes are worth the price of admission. One could use these to outline contemporary Pentecostal thought or as a reading list to deepen their exploration of this movement.

If I am to offer one critique of Vondey’s project, it concerns his treatment of the term symbol. Throughout the majority of the book Vondey discusses the significance of Pentecost as a symbol for the Pentecostal movement; however, he waits to clarify his definition of this term until the final chapter. Here Vondey adopts Paul Tillich’s understanding of symbol as exposited in Dynamics of Faith. I contend that discussion of Vondey’s definition of symbol in the front matter of the book would have been beneficial. It would have clarified and contextualized his usage of the term.

Vondey writes with both a Pentecostal and ecumenical audience in mind. Throughout the text he successfully connected with my Pentecostal sensibilities, especially my childhood experiences growing up in a small countryside Pentecostal church. He brought back many memories of altar experiences, which are some of my fondest memories growing up. At times, though, I questioned if Vondey effectively connects with his non-Pentecostal readers. I wonder if he should have given more attention to fleshing out the importance of the altar for Pentecostals. Given his emphasis upon narrative theology, Pentecostal testimonials about the centrality of the altar may have enhanced this portion of his argument. But maybe I am wrong. After all, I can only conjecture how a non-Pentecostal will read the book.

Nevertheless, I predict that Vondey’s monograph will become an instant classic of contemporary Pentecostal theology. His text is a theological masterpiece that should be a part of every serious Pentecostal scholar’s library. Although the text has a high price tag, it is well worth the investment.

Reviewed by David Bradnick

 

Publisher’s page: https://www.bloomsbury.com/uk/pentecostal-theology-9780567275394/

Preview: https://books.google.com/books/about/Pentecostal_Theology.html?id=nR0lDwAAQBAJ