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Thinking in Tongues: Pentecostal Contributions to Christian Philosophy (Pentecostal Manifestos (PM)) Paperback – June 28, 2010
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Top Customer Reviews
Reformed charismatic is obviously not an oxymoron. However, most Reformed charismatics tend to be pietist in outlook. Smith writes from a neocalvinist perspective, a perspective that rejects pietism but embraces a transformational perspective on culture and society. Smith taking his cue from Alvin Plantinga's seminal paper 'Advice to Christian Philosophers' here issues advice to pentecostal philosophers; advice that comes with more than a neocalvinist assist. Smith makes no claim to being exhaustive or comprehensive but claims to be offering an outline, a manifesto.
I must confess that the Pentecostal/ charismatic perspective sketched by Smith here is one I don't fully recognise - I wish that it were. I left a charismatic house church two decades ago because it was dualistic and had a tendency towards neo-gnosticism; if Smith is correct things have changed over the years. Smith's program[me] for pentecostal philosophy strangely warmed my heart. He identifies five 'key aspects of a pentecostal worldview'; aspects which owe much to neocalvinism:
1. A position of radical openness to God
2. An 'enchanted' theology of creation and culture
3. A nondualistic affirmation of embodiment and materiality
4. Affective, narrative epistemology
5. An eschatological orientation to mission and justice.
To each of these I would shout a loud 'Amen, preach it!' If this is pentecostal philosophy, then give me pentecostal philosophy! Smith has ably shown that a charismatic neocalvinism is a viable option. Pentecostalism is often caricatured by an escapist world-denying mentality, one that stresses the heart over the head, emotions over the rational and is profoundly anti-intellectual. Smith has adequately demonstrated that it need not be.
In chapter 3, the longest in the book, he sketches a pentecostal epistemology, making a good case for understanding it as resonating with a "'postmodern' critique of autonomous reason" (p. 52). It is not antirational, but antirationalist (p. 53). His 'core claim is that 'pentecostal worship constitutes a kind of performative postmodernism, an enacted refusal of rationalism' (p. 59). I love the way he describes a Pentecostal epistemology as being 'more like dance than deduction' (p. 82).
Chapter 4, subtitled 'Science, Spirit, and a Pentecostal ontology', takes a look at a pentecostal contribution to metaphysics. Smith maintains that a pentecostal ontology is one of 'radical openness and thus resistant to closed, immanentist systems of the sort that emerge from reductionistic metaphysical naturalism' (p. 88). He describes it as an 'enchanted naturalism' and contrasts it with reductionalistic naturalism and naive supernaturalism. He views naturalism as a spectrum from the reductiuonistic naturalism of Dan Dennett to the interventionist supernaturalism of naïve pentecostalism, passing through non-reductionistic rationalism of Arthur Peacocke, and Philip Clayton and the enchanted or non-interventionaits supernaturalism advocated here by Smith. This is a rich typology and one that will bring clarity to the discussions on naturalism(s). Smith is arguing for a supernatural materialism that contests the natural/ supernatural distinction. Here he draws, perhaps predictably considering Smith's previous works, on radical orthodox's 'participatory' ontology (p. 100).
The philosophy of religion comes under scrutiny in chapter 4. The contemporary paradigm is that doctrine is prior to worship and that ideas trump practice (p. 111). Pentecostalism challenges this. Chapter 5 is perhaps the most explicitly pentecostal, it takes a look at glossolalia (speaking in tongues) and the challenge with which it confronts the philosophy of language. Smith side steps the theological issues and focuses on the philosophical. This chapter provides a model for how pentecostals can do philosophy.
The book concludes with a heart-felt plea for others to take up the baton and so see, as Smith has stated elsewhere First Things (April 2008), pentecostals at the academic table rather being on the table as a topic of study.
Al Wolters once wrote: 'I believe that neocalvinism, if it remains true to its radical original intuition, can truly embrace the riches of other traditions, even as it shares its own with others.' Smith has done just that with this book.
(Review originally published in Philosophia Reformata)
As one who is a firm believer in the active work of the HS and grew up in Pentecostal and Charismatic environments there is a world view and a way of seeing life that pentecostals bring to the table that should challenge the rationalistic status quo of religion. A religion that at many times has allowed itself to be defined by the current modernistic philosophical trends that has watered down and demystified biblical Christianity.
For me instead of describing the water, I would rather jump in and enjoy the water and learn how to swim in that world. I think pentecostals can help us jump and not deceive ourselves into thinking that you can swim, but have never gotten wet.