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Dayton, Donald W. Theological Roots of Pentecostalism. (Meteuchen, NJ: Scarecrow Press, 1977) 199 pp. ISBN 0- 8108-2037-4 and (Grand Rapids: Francis Asbury Press/ Zondervan, 1987) 199 pp. ISBN 0-310-39371-X

Lederle, Henry I. Treasures Old and New: Interpretations of "Spirit Baptism" in the Charismatic Renewal Movement. (Peabody, MA: Hendrickson Publishers, 1988), 264 pp. ISBN 0-913573-75-2

Reviewed by Russell P. Spittler

These books come from two theological professors, both experts in the field but neither a native of the Pentecostal movement. Taken together, the books can be regarded as portraying the alpha and omega of the Pentecostal movement-giving accounts of that movement's origins and its outcomes, from whence it came and to what it has led. These works deal with theology, not with institutional history or bio- graphy-except as persons and events shape theology. And theology, it is still true to say here at the threshold of the last decade of the twen- tieth century, gets scant notice within the movement itself. But that's changing. A professor of theology and ethics at Northern Baptist Theological Seminary near Chicago and a lay member, of the Wesleyan Church of America, Professor Dayton earlier distinguished himself as an astute analyst in his award-winning book Discovering an Evangelical Heritage (Harper and Row, 1979). He was the first non-Pentecostal to serve as president of the Society for Pentecostal Studies and, for a few over- lapping weeks, held both that office and the presidency of the Wesleyan Theological Society. Theological Roots describes its own thesis: "that the historical lineage of Pentecostalism is to be traced primarily through the nineteenth- century Holiness traditions and more indirectly back to themes of Methodism and perhaps even to Pietism and Puritanism" (p. 143). Given the ephemeral and often regional character of published materials arising from the nineteenth century forbears of Pentecostalism, the inclusion of an extensive "Bibliographical Essay" (pp. 181-90) gives valuable guidance. Bibliographic specificity, in fact, is a major virtue of this book. Renewal movements start life, usually, with tracts and pamphlets job printed and hand distributed. Prof. Dayton knows this, is a leading collector of such literary flotsam, yet knows the highly oral character of the movement, and thus avoids the bookish assessment sometimes made by those who limit themselves to published sources (as for example flaws the otherwise substantial analysis of one of the earliest theological evaluations of Pentecostalism, Frederick Dale Bruner's book titled 73

A Theology of the Holy Spirit: The Pentecostal Experience and the New Testament Witness [Eerdmans, 1970]). Prof. Dayton makes use of the four-fold scheme widely found among Pentecostals-Jesus as Savior, Baptized, Healer, and Coming King-as a way to separate the threads that eventually weave into Pentecostalism. ' These four topics control the major parts of the book. Twice at least, Prof. Dayton allows that such a fourfold analysis is done (to use his own language in one such place) "perhaps for the first time with full clarity" (p. 22, cf. p. 28). Maybe, but isn't that for a reviewer to say? The fourfold analysis can be applied, with some procrustean liberties, to virtually all sectors of the Pentecostal movement. But that has not always been true. The fourfold model became characteristic of Pente- costalism : but it was not always so. In Charles Parham's paper The Apostolic Faith [1:9 (Nov. 1912), 16], for example, appears a "Chart Showing Steps of Grace in Christian Life." Separately listed are conse- cration, sanctification, anointing of the Holy Ghost, Baptism of the Holy Ghost. In the same list, "Glorification" is as close to "Christ the Coming King" as the list gets. While it is helpful to apply the fourfold scheme to analyze Pentecostalism's growth, an historian's sensitivity is needed to recognize that the major players at the time didn't all have in mind the analytic taxonomies later to be used by students of their actions. Another caution applies to the use of the fourfold analytic scheme. The second point, Jesus as Baptizer, does indeed describe today's Pente- costals impacted by the Reformed tradition-churches like the Four- square, Open Bible, and the Assemblies of God. But it does not well fit Pentecostal churches like the Pentecostal Holiness Church or the Church of God (Cleveland), where in fact Jesus is both Baptizer and-in a sepa- rate experience-Sanctifier. Whether sanctification is a separate "work of grace" or progresses through the Christian lifetime in fact divides classical Pentecostals more than any other issue except for the "Jesus Name" teaching. Hailing the fourfold scheme risks oversimplification. Prof. Dayton knows all this of course. But his readers will need to keep the limitations of the model in mind. Doing so, they will have before them simply the finest account of Pentecostal prehistory that anywhere exists. Prof. Henry Lederle has recently come to Oral Roberts University from UNISA-the University of South Africa. There, as a practicing charismatic and a professional Dutch Reformed theologian, he was active in the formation of the Pentecostal Theological Association-a sister organization to the Society for Pentecostal Studies. Treasures Old and New moves to the other side of Pentecostalism. The book is a remake of his UNISA doctoral thesis. Treating well over three dozen efforts at charismatic (including a few Pentecostal) theolo- gizing, this work offers an indispensable guide to the varieties of serious charismatic theology. The author knows European theology very well: