*Review of: Daniel B. Wallace, and M. James Sawyer, editors, “Who’s Afraid of the Holy Spirit?”
In 1993, Chuck Swindoll authored “Flying Closer to the Flame: A Passion for the Holy Spirit.” What that book was for the general non-charismatic Protestant lay person, “Who’s Afraid of the Holy Spirit?” is for the scholarly non-charismatic Protestant pastor, professor, and student.
The co-editors, Wallace and Sawyer, along with the nine other contributing authors, all write from the cessationist theological camp. Cessationists believe that the Bible teaches that the sign gift ministry of the Holy Spirit ceased at the close of the New Testament canon. These sign gifts (such as the gift of healing, miracle working, speaking in tongues, prophecy, etc.) were given to authenticate the apostolic ministry and message of inspired Scripture and not meant to be ongoing aspects of the Spirit’s ministry in the believer throughout church history.
The purpose of “Who’s Afraid of the Holy Spirit?” is not to provide theological support for that view. Instead, that view is assumed. Rather, the purpose is to stretch their fellow cessationists to consider the ongoing, active, powerful, personal presence and ministry of the Spirit today in the experiential life of the non-charismatic Christian.
Wallace and Sawyer launch their edited work with candid narratives of their personal experience in the cessationist camp. When life crisis struck, their personal, academic approach to the Spirit was found wanting. At the same time, their theological convictions did not allow for a charismatic experience of the Spirit. Out of that tension, this book was born. How does a non-charismatic cessationist experience the power and presence of the Holy Spirit?
The eleven assembled cessationist scholars address that question theologically, historically, and personally. As with any collaborative book, the linkage between various chapters can be choppy and the value of diverse chapters varies. However, over all, readers are exposed to a wide assortment of important theological examinations.
Before a summary overview, readers should understand, as noted in the opening paragraph of this review, that this book is not for those disinclined toward scholarly detail. Swindoll’s book, though fifteen years old, is still the place to go for the lay non-charismatic wanting a practical theology of the Holy Spirit.
One of the central issues addressed is summarized by several of the authors in the disturbing picture of the cessationist “Trinity”: Father, Son, and Holy Scripture.” Yes, you read that right—Holy Scripture. Wallace and his co-writers sense that for many non-charismatics the Holy Scriptures have replaced the Holy Spirit. The authors ask readers to consider what the role of the Spirit is in their lives now that the canon is completed.
Wallace’s chapter on the witness of the Spirit in Romans 8:16 is core to that discussion. In a nutshell, Wallace presents a joint ministry of Spirit and Scripture. Believers have confidence that they are Christians based upon the objective testimony of Scripture and the subjective witness of the Spirit. This dual, mingled role of Spirit and Scripture is emphasized throughout “Who’s Afraid of the Holy Spirit?”
Richard Averbeck, in his chapter on “God, People, and the Bible,” does a fine job exploring the relationship between illumination and biblical scholarship. He also does an excellent job convicting the typical evangelical scholar of his/her failure to be dependent upon and open to the Spirit in the scholarly process.
“The Spirit in the Black Church” by Willie Peterson is one of those “worth the price of the book” chapters. For anyone wanting a handle on how black cessationist evangelicals handle the “tension” between the experience of the Spirit and the cessation of the sign gifts, this is the chapter to read. Peterson’s blending of history, theology, culture, and current ministry is example-setting.
David Eckman’s chapter on “The Holy Spirit and Emotions” should be required reading for all seminary professors, students, pastors, and Christian counselors. It provides the seeds for a much needed evangelical theology of emotions. Emotional intelligence has been a buzz word in secular writing for nearly two decades. Yet the Christian community still has not offered a practical biblical theology of emotionality. Eckman has laid the foundation.
Co-editor James Sawyer’s concluding chapter “The Father, the Son, and the Holy Scriptures?” powerfully encapsulates the message of the book. Sawyer journeys with readers on an important historical trek which opens eyes to why cessationists have become so afraid of the Holy Spirit. His fascinating and ironic premise is that the same evangelicals who decry how the Enlightenment influenced liberal Christianity, were themselves influenced by Enlightenment rationalism. Ouch. You have to read it to appreciate it.
Overall, “Who’s Afraid of the Holy Spirit?” is a timely book that has already stirred up much needed conversation. Admittedly, a few chapters were uneven at times—seeming not to fit the overall flow of the book—as if they had been written for other venues (which is most likely true) and woven into the fabric of this book. Yet, that is minor in the overall scope of this important contribution to the field.
Perhaps the true “criticism” I have about this book is its failure to provide a “spiritual theology of the Holy Spirit.” Before I explain that, I should say that in fairness to the authors, that was not the full intention of this book. So, my encouragement would be that they rejoin to write “volume two.”
As I think about the theological process, I see at least four “types” of theologies: academic, historical, practical/pastoral, and spiritual. Academic theology (including systematic, biblical, exegetical, and lexical) explores the “What?” questions. As the label suggests, it is academic in nature. This book does a splendid job exploring the academic theology of the Holy Spirit from a cessationist perspective.
Historical theology explores the development of doctrine over time. It asks the “What then?” questions. This book also does an excellent job uncovering and presenting the doctrine of the Holy Spirit in the evangelical tradition.
Spiritual theology asks the “So what?” questions. What are the implications for our lives of the academic truths discovered in the text? “Who’s Afraid of the Holy Spirit?” did a commendable job challenging readers to consider such implications. It presented many categories for the cessationist Christian to think through.
Practical/pastoral theology asks the “What now?” questions. How do we personally apply and how do we disciple, mentor, and guide others in the application of the text? Here is where I felt a level of disappointment with the book. As a pastor/counselor/professor/soul physician, I wanted more practical direction. We learned what not to do. We even learned what areas to think through. But we readers were not given many pictures of what this actually looks like in daily existence. We were not given many models of discipleship ministry. What exactly does it look like to equip and empower cessationist Christians to be filled with the Spirit, to be led by the Spirit, to express the fruit of the Spirit. While some of these topics were broached, the focus often failed to address fully the practical “what now?” questions. Again, no one book can “do it all.” But a book emphasizing how cessationists can and should experience the empowering presence of the Spirit could “go there.” I hope the next volume does so to a greater extent. That said, I still highly recommend this book. It deserves all five of its stars.
