Religious

The purpose of this paper is to analyze the contours of the Pentecostal presence in Israel/Palestine. The paper is organized around three questions: Who are the Pentecostals in Israel/Palestine? How did they get there? And what are their attitudes toward the state of Israel?

holding the Word and Eucharist in equal tension and possessing a structure of worship that not only challenges but also elicits a response from its members as to who they are called to be in Christ. A service order determined by fads and a desire to be relevant to contemporary society shapes the church and its members in the image of the world and not of Christ-a trend that "spells doom for [the church] and for the world."

sophical questions of evidence, the individuation of persons, and idolatry. Throughout these analyses there is also a tenor of cultural critique as Steinbock criticises the modern conception of the self and diagnoses the rejection of vertical relations, which he calls idolatry, as the root of much evil in late capitalist societies. So while the book displays academic rigor it is at the same time a plea for a restored cultural sense of the vertical. Phenomenology and Mysticism stands out as an original work in a genre too often reduced to commentaries on classical figures. Steinbock is an acute phenomenologist in his own right, and this work sets a new standard for the interaction between phenomenology and theology/religious studies. While free of obscurantist jargon, the book nonetheless requires some background in philosophy and religious studies. Still, its fresh approach and its original analyses should make it the necessary point of reference for postgraduate students and established scholars alike. Press, 2007. Pp. vii +146. $26.99. In this text, which appears in SCM Press's Controversies in Contextual Theology Series, the authors insist that controversy demonstrates the inherently democratic nature of feminist theology and continually pushes it toward new ways of transgressing and transforming oppressive structures. Each chapter examines various feminist positions with regard to a particular methodological or doctrinal issue: gender and sexuality, feminist theological hermeneutics, the Virgin Mary, Christology, life after death, and the future of feminist theologies. While providing an overview of significant feminist theological positions, the authors emphasize approaches, like postcolonial and queer theologies, that more radically challenge the sexual, metaphysical, and capitalist assumptions of Western theology. Both authors have written extensively elsewhere on the need for Christian theology to take seriously transgressive sexualities, and this is the freshest insight that they bring to the discussions in this text (see especially the chapters on gender and sexuality and on Christology). It remains unclear, however, what audience is best served by this text. There is little new here for the reader who is well acquainted with feminist theologies, yet the discussions of various thinkers assume this acquaintance, and are too brief to serve well as introductory summaries. Moreover, the text would have embodied its argument more fully, and demonstrated the stated aims of the series more successfully, if the authors' voices were more distinct, thus performing the dialogically constructive nature of controversy.

Oral Roberts held a favorable view of Jewish people and viewed the restoration of the State of Israel as the fulfillment of biblical prophecy. This article recounts a key facet of the Jewish Outreach of the Oral Roberts Evangelistic Association, the Hebrew Bible project. In collaboration with Dr. Myron Sackett, Oral Roberts sponsored the publication of Hebrew Bible (Old and New Testaments) and its distribution in Israel and other countries. Roberts was motivated by a desire to play a major role in the conversion of the Jewish people in the last days. By means of exhaustive research of relevant source material housed in the Holy Spirit Research Center of Oral Roberts University, interviews with ORU professors, and relevant scholarly research and publications, the authors reconstructed the story of the Hebrew Bible project, analyzed the motivating factors that propelled it, and assessed the significance of dispensational accents in the eschatology of Oral Roberts.

Driven by the impact of global poverty, large numbers of documented and undocumented workers from Eastern Europe, Asia and Africa have migrated to countries in the Middle East. Many of these workers are Pentecostals. The paper will provide a country by country survey of Pentecostalism in the Middle East and report on the findings of ethnographic research on transnational Pentecostals in the Levant and the Arabian Peninsula.

Oral Roberts held a favorable view of Jewish people and viewed the restoration of the state of Israel as the fulfillment of biblical prophecy. This article recounts a key facet of the Jewish outreach of the Oral Roberts Evangelistic Association, the Hebrew Bible project. In collaboration with Myron Sackett, Oral Roberts sponsored the publication of a Hebrew Bible (Old and New Testaments) and distributed it in Israel and other countries. Roberts was motivated by a desire to play a major role in the conversion of the Jewish people in the last days. By means of exhaustive research of relevant source material housed in the Holy Spirit Research Center at Oral Roberts University, interviews with ORU professors, and relevant scholarly research and publications, the authors reconstructed the story of the Hebrew Bible project, analyzed the motivating factors that propelled it, and assessed the significance of dispensational accents in the eschatology of Oral Roberts. Spiritus 3.2 (2018) 199–...

A fair-minded study of Christian Zionism is a rare find. A Short History of Christian Zionism by Donald M. Lewis could easily be the most enlightening work on the topic published to date. While his evangelical orientation influences some of his judgments, especially on missionizing Jews, Lewis' hope is that an unbiased evaluation of the movement's history will promote understanding of this important religious development. Given the author's purpose, this book represents a significant contribution to the history of Jewish-Christian relations. Donald M. Lewis, professor of church history at Regent College, Vancouver, is a widely acclaimed expert on the history of evangelicalism. With a previous work on the Origins of Christian Zionism (2010), Lewis is highly qualified to narrate this updated and pithy history of Christian Zionism. The purview of this book expands the swath of his previous work, telling the story from the early church forward to the present. Lewis defines Christian Zionism as "the belief that the Jewish people were destined by God to have a national homeland in Palestine and that Christians were obliged to use means to enable this to take place" (5). Lewis' approach differs from authors like Donald Wagner (Anxious for Armageddon: A Call to Partnership for Middle Eastern and Western Christians from 1995) and Stephen Sizer (Christian Zionism: Road Map to Armageddon? from 2004) who caricature Christian Zionists as captivated by dispensational endtimes scenarios which are used to exonerate supporters for injustices committed against Palestinians. Lewis rightly downplays the importance of dispensational eschatology in Christian Zionism generally. In his discussion of eschatology, he astutely sorts out various end-times scenarios, making a distinction between historicist premillennialism and dispensational pre-millennialism, as well as pretribulation and post-tribulation views of the rapture. These differ over the point in time when Jesus is expected to return, with dispensationalists opting for before the tribulation and historicist premillennialists after the tribulation. The thesis that Lewis upholds is an elaboration of the argument in his earlier work. He contends that identity construction was an implicit factor in evangelical interest in the Jews and Jewish-Christian relations, holding that "Christian identity

Spirit-empowered leaders employ different paradigms of leadership. The aim of the article is to identify, explain, and critique these paradigms. Spirit-empowered leadership is conceived of as belonging to the category of charismatic leadership. Following Max Weber, charismatic leadership is understood as flowing from charisma or giftedness, which is attributed to the leader by his or her followers. The article starts with the findings of theorists concerning charismatic leadership. Then it delineates five paradigms of Spirit-empowered leadership-the apostle, prophet, healing evangelist, pastorpreneur, and teacher/scholar. Examples are offered from global contexts. Last, a summative assessment of the paradigms is conducted, using criteria formulated by theorists of charismatic leadership theory.

In this interdisciplinary work on the psychology of fundamentalism, the editors have incorporated a wide variety of authors and disciplinary perspectives, each of which focuses on an issue such as blame, victimization, paranoia, and apocalyptic mentality. While it is striking that such a wide variety of authors would share so much agreement over the existence and attributes of a fundamentalist mindset, a close reading of each is necessary to understand the striking nuances in interpretation from author to author. This work will have wide appeal to those engaged in work on religion and violence or in any area of the humanities or social sciences. The weakness of the book is the emphasis placed on the potential dangers of the fundamentalist mindset, with but a fleeting mention of its benefits. While the book succeeds in incorporating disparate perspectives and disciplinary paradigms, all of the authors rightly share a kind of trepidation over the potential dangers of the fundamentalist symptoms in spite of the fact that these very symptoms are also sparingly acknowledged by several authors and editors to be central to the healthy development and sustenance of a democratic world.