A Book Review
Title: Dear Church of God Family: Letters of Love and Concern
Author: Dr. Jackie David Johns
Reviewer: Dr. Barrington O Brown
The book, Dear Church of God Family: Letters of Love and Concern is a “series of essays in the form of letters addressing the author’s concerns for the Church of God” (Cleveland, TN). It is an outstanding presentation, which offers insights regarding the ethos of the Church of God (COG) while laying bare the soul of the author, Jackie David Johns, who describes the work as containing “the themes of my life and ministry.” Johns is a Professor of Spiritual Renewal and Practical Theology, at the Pentecostal Theological Seminary. The book is published by the Center for Pentecostal Ministries, (2022), and contains 200 pages, which is divided into thirty-two chapters (each letter forming a chapter), a preface, and a postscript.
In the first eight chapters, the author painstakingly provides a critical historical review of the COG’s roots, fundamental beliefs, government, and practices. From the very outset, he pulls us into his concerns regarding a shift in the COG’s identity by highlighting the words of one of the renowned church fathers, Brother Wade H. Horton. He cites Horton as saying, “they’re going to destroy us. They’re after three things: holiness, the tithe, and our government.” (p.3). Then he drives the nail home regarding the gradual shift that has occurred from our foundation with the statement, “Most Church of God members have no idea what we teach about the Christian life. Holiness is no longer central to our shared identity.” (Pp 3-4). Another agonizing yet soul-searching analysis is summarized on pages 9 and 10 in these words, “Many of our people/ministers have lost faith that we even can be God’s church on earth…. many of our churches and pastors never identify with our Declaration of Faith and other teachings…. There is a growing shame about who we are, what we believe, and from whence we have come. With shame is a growing desire to either be something else or to turn the COG into something other than what our parents in the faith dreamed we would be.” (pp. 10-11)
I find chapters ten through nineteen quite intriguing. In this segment, Johns rips open the door to our Pentecostal theological identity, and as such, we can see clearly that we are neither solely “Neo-Fundamentalists” or “Evangelical” in the historical understanding of these designations. If we were (and are), our Pentecostal theological roots would have been grounded solely in Reform Theology, and we would not have borne the scars of Reform theologians who despised Pentecostals as the “last vomit of Satan.” Neither would we have stumbled in our theology and praxis in matters of governance, and the role of women in the life of the church. He states that because of these influences, “Parallel to the diminished role of women in the church has been the adoption of the ‘great man” approach to leadership.” (p. 63). In Chapters Eleven through Nineteen, he weaves his prolific grasp of historical theology with his understanding of the Church of God as a “people of the Book,” and the impact of a Spirit-filled life to argue his claim that the COG is made up of “Bible-believing Christians.” He sets forth his arguments under seven basic themes, namely: Chapter Eleven “Playing with Heresy.” 2). Chapter Twelve - “Neither Male nor Female.” 3). Chapter Thirteen - “Hear the Saints.” 4). Chapter Fourteen - “Foundation Without Fundamentalism.” 5). Chapter Fifteen - “Centralized Government.” 6). Chapter Sixteen - Poisoned Politics.” 7). Chapter Seventeen - “Dichotomized Sins.” Responding to the views that the Bible “was without error in its original autographs (manuscript), making it the only true source of knowledge of God” and a mere textbook “that can only be known by studying it like any other textbook,” (p. 99), Johns conscientiously highlights the following factors as essential to COG understanding of ourselves as Bible-believing Christians: 1). “The Bible itself speaks on many ways God speaks to people other than rightly interpreting the Scriptures.” (p.99). 2). The COG does not subscribe to Fundamentalism's claim “that God only speaks through reasoned interpretation of the Bible.” (p.99).
Perhaps Chapters Twenty through Thirty capture best what is deemed the COG spirituality, that is, the integration of core beliefs, rituals (affections/emotions), and actions (behavior). In these chapters he takes us on a historic reflective journey into the life of the church with the hope that we can recognize that at our core the Holy Spirit was (and still is) the engine of our praxis – what COG people deem the ecstasy of praise and the pain of witnessing, the spontaneity of joy and the waiting in tears, caring for the church and the church caring for the members. Through these pages we are brought back into the “fusion-fission tension” as he describes the singing - “Let us sing;” praying - “Meet Me at the Altar;” spiritual fighting – “Event or Encounter;” empowering - “Return to Spiritual Gifts;” despising prophesying – “The Silence of the Voice of God;” hallowing – “A Contrasting Culturing;” liberating – “Free to Serve;” integrating - “Bold Steps are Needed;” aspiring - “Unfulfilled Dreams and Duties;” and forming – “Education is Not the Problem.” He closes this segment of his journey back into the pews and praxis of the COG with the statement, “We have inherited that which the postmodern world is hungering for.” (p. 198). That I think is the summation of his concerns, that is, whether we will embrace this rich heritage and give God a chance to “work with another generation the way he worked with us” (p. 198), or will the COG continue to drift.
The author was true to his intention and indeed offers the readers an honest series of open-minded discussions concerning the identity or distinctiveness of the COG. In an insightful and frighteningly provocative way, it draws on the heritage of the COG while offering us a way of reading the realities that are plaguing the COG regarding its identity as a church. This is relevant considering the vast maze of emerging faith groups and mega-churches, especially those who are concealed under the umbrella of the broad notion of “spirituality” that connects human beings to a factor bigger than themselves. Sandra M. Schneiders defines “spirituality as “the lived experience which actualizes the spiritual dimension of our being, namely, the whole of one's spiritual or religious experience, one's beliefs, convictions, thought, emotions and behavior in respect to God.”[1] In like manner, identity encompasses, “the fact of being who or what a person or thing is.” So, in this sense of “spirituality” and “identity” can the COG claim a unique expression of our faith as a denomination? Can we claim a distinct ‘holiness-Pentecostal spirituality” that is reflected in doctrinal stance, in a living expression of sanctification and holiness: “in conduct, in our polity and our conversation?” (p. 175) This is where the strength of this book lies, and Johns’ answer is yes! Yes! Yes! This answer is the underlying view or the connecting thread that runs through the book. It speaks to the fact that the COG (Cleveland, TN) is a holiness-Pentecostal Church that understands our identity in even a more defined manner, as such, postulates a “spirituality” and an “identity” that embraces the integration of core beliefs, rituals (affections or emotions) and actions (behavior).
Is the COG losing this unique spiritual identity? Is our ecclesiology shifting from its core? Again, Johns says, yes! and candidly argues the claim that the “Church of God is at a crossroads in our history, one that will determine our future identity; we will either reclaim our deep Pentecostal spirituality or we will sell our birthright for a chance to be seated at the head table with some of those who can barely tolerate our existence” who crept under the cover of “Pentecostal spirituality” but do not embrace the “lived experience.”
Further, the book also reflects on the acute tensions with some Pentecostal theological claims, particularly, the views on the role of women in the life of the church and the masculinization or feminization of God. Johns guardedly takes a Christ-centered approach to the noise that is made in some theological camps about the feminization of God, to deny or at least downplay the reality of the masculinization of God by asking the question, “in what sense is Jesus Son of God, and in what sense is Jesus a child of humanity?” (p.74). I support the claim that to masculine God “is a dangerous false doctrine at best or a Christ-denying heresy at worst,” hence, the real questions are, did God become human? [God is with us - indicative of the union of the two natures]. If so, then in His humanness, isn’t God both male and female?
The letters needed to have clarified and defended better some of the theological assertions for the benefit of the intended readers and others. For example, I came to his thoughts on the themes of “spiritual gifts” and “speaking in tongues” as essential to our identity, anticipating more than I found. He presents provoking insights on these themes but does not go on to explore them, and other statements such as, “Seek the Holy Ghost and tongues will follow.” (p.151), “Physical healings should flow out of the grace of sanctification” (p.152), “of late the most prominent gift has been a prophecy, and there may be our downfall.” (p.153). It is my view that he needed to say more on these statements. A thorough treatment of how to receive spiritual gifts, the way they should be exercised, and whether they are relevant to the contemporary church would serve to provide some answers to the church community, especially our youth. Also, it would serve to clear up some of the uncertainties about the exercise of spiritual gifts to which he alludes. This, however, I regard as beyond the intent of Johns' letters and, as such, did not diminish the value of a work of this nature.
This book is a great contribution to the growing body of literature on contemporary challenges that church denominations are grappling with, and a viable source for any serious-minded pastor or leader in the COG. Its themes are like a “tool-chest” for anyone who wishes to think through or research whether the Church of God has remained true to its holiness Pentecostal roots. Its style is very attractive. Whether or not it sparks discussion in theological circles may very well have to do with whether one is drawn to its style or its content. For Pentecostals, I believe the content of the book is worthy of reflection particularly, Chapter Ten. Again, I applaud this work. It is worthwhile reading for all students of history and religion.
[1] For a fuller understanding of the term "spirituality" see S. Schneiders, "Spirituality in the Academy," Theological Studies 50 (1989).
Title: Dear Church of God Family: Letters of Love and Concern
Author: Dr. Jackie David Johns
Reviewer: Dr. Barrington O Brown
The book, Dear Church of God Family: Letters of Love and Concern is a “series of essays in the form of letters addressing the author’s concerns for the Church of God” (Cleveland, TN). It is an outstanding presentation, which offers insights regarding the ethos of the Church of God (COG) while laying bare the soul of the author, Jackie David Johns, who describes the work as containing “the themes of my life and ministry.” Johns is a Professor of Spiritual Renewal and Practical Theology, at the Pentecostal Theological Seminary. The book is published by the Center for Pentecostal Ministries, (2022), and contains 200 pages, which is divided into thirty-two chapters (each letter forming a chapter), a preface, and a postscript.
In the first eight chapters, the author painstakingly provides a critical historical review of the COG’s roots, fundamental beliefs, government, and practices. From the very outset, he pulls us into his concerns regarding a shift in the COG’s identity by highlighting the words of one of the renowned church fathers, Brother Wade H. Horton. He cites Horton as saying, “they’re going to destroy us. They’re after three things: holiness, the tithe, and our government.” (p.3). Then he drives the nail home regarding the gradual shift that has occurred from our foundation with the statement, “Most Church of God members have no idea what we teach about the Christian life. Holiness is no longer central to our shared identity.” (Pp 3-4). Another agonizing yet soul-searching analysis is summarized on pages 9 and 10 in these words, “Many of our people/ministers have lost faith that we even can be God’s church on earth…. many of our churches and pastors never identify with our Declaration of Faith and other teachings…. There is a growing shame about who we are, what we believe, and from whence we have come. With shame is a growing desire to either be something else or to turn the COG into something other than what our parents in the faith dreamed we would be.” (pp. 10-11)
I find chapters ten through nineteen quite intriguing. In this segment, Johns rips open the door to our Pentecostal theological identity, and as such, we can see clearly that we are neither solely “Neo-Fundamentalists” or “Evangelical” in the historical understanding of these designations. If we were (and are), our Pentecostal theological roots would have been grounded solely in Reform Theology, and we would not have borne the scars of Reform theologians who despised Pentecostals as the “last vomit of Satan.” Neither would we have stumbled in our theology and praxis in matters of governance, and the role of women in the life of the church. He states that because of these influences, “Parallel to the diminished role of women in the church has been the adoption of the ‘great man” approach to leadership.” (p. 63). In Chapters Eleven through Nineteen, he weaves his prolific grasp of historical theology with his understanding of the Church of God as a “people of the Book,” and the impact of a Spirit-filled life to argue his claim that the COG is made up of “Bible-believing Christians.” He sets forth his arguments under seven basic themes, namely: Chapter Eleven “Playing with Heresy.” 2). Chapter Twelve - “Neither Male nor Female.” 3). Chapter Thirteen - “Hear the Saints.” 4). Chapter Fourteen - “Foundation Without Fundamentalism.” 5). Chapter Fifteen - “Centralized Government.” 6). Chapter Sixteen - Poisoned Politics.” 7). Chapter Seventeen - “Dichotomized Sins.” Responding to the views that the Bible “was without error in its original autographs (manuscript), making it the only true source of knowledge of God” and a mere textbook “that can only be known by studying it like any other textbook,” (p. 99), Johns conscientiously highlights the following factors as essential to COG understanding of ourselves as Bible-believing Christians: 1). “The Bible itself speaks on many ways God speaks to people other than rightly interpreting the Scriptures.” (p.99). 2). The COG does not subscribe to Fundamentalism's claim “that God only speaks through reasoned interpretation of the Bible.” (p.99).
Perhaps Chapters Twenty through Thirty capture best what is deemed the COG spirituality, that is, the integration of core beliefs, rituals (affections/emotions), and actions (behavior). In these chapters he takes us on a historic reflective journey into the life of the church with the hope that we can recognize that at our core the Holy Spirit was (and still is) the engine of our praxis – what COG people deem the ecstasy of praise and the pain of witnessing, the spontaneity of joy and the waiting in tears, caring for the church and the church caring for the members. Through these pages we are brought back into the “fusion-fission tension” as he describes the singing - “Let us sing;” praying - “Meet Me at the Altar;” spiritual fighting – “Event or Encounter;” empowering - “Return to Spiritual Gifts;” despising prophesying – “The Silence of the Voice of God;” hallowing – “A Contrasting Culturing;” liberating – “Free to Serve;” integrating - “Bold Steps are Needed;” aspiring - “Unfulfilled Dreams and Duties;” and forming – “Education is Not the Problem.” He closes this segment of his journey back into the pews and praxis of the COG with the statement, “We have inherited that which the postmodern world is hungering for.” (p. 198). That I think is the summation of his concerns, that is, whether we will embrace this rich heritage and give God a chance to “work with another generation the way he worked with us” (p. 198), or will the COG continue to drift.
The author was true to his intention and indeed offers the readers an honest series of open-minded discussions concerning the identity or distinctiveness of the COG. In an insightful and frighteningly provocative way, it draws on the heritage of the COG while offering us a way of reading the realities that are plaguing the COG regarding its identity as a church. This is relevant considering the vast maze of emerging faith groups and mega-churches, especially those who are concealed under the umbrella of the broad notion of “spirituality” that connects human beings to a factor bigger than themselves. Sandra M. Schneiders defines “spirituality as “the lived experience which actualizes the spiritual dimension of our being, namely, the whole of one's spiritual or religious experience, one's beliefs, convictions, thought, emotions and behavior in respect to God.”[1] In like manner, identity encompasses, “the fact of being who or what a person or thing is.” So, in this sense of “spirituality” and “identity” can the COG claim a unique expression of our faith as a denomination? Can we claim a distinct ‘holiness-Pentecostal spirituality” that is reflected in doctrinal stance, in a living expression of sanctification and holiness: “in conduct, in our polity and our conversation?” (p. 175) This is where the strength of this book lies, and Johns’ answer is yes! Yes! Yes! This answer is the underlying view or the connecting thread that runs through the book. It speaks to the fact that the COG (Cleveland, TN) is a holiness-Pentecostal Church that understands our identity in even a more defined manner, as such, postulates a “spirituality” and an “identity” that embraces the integration of core beliefs, rituals (affections or emotions) and actions (behavior).
Is the COG losing this unique spiritual identity? Is our ecclesiology shifting from its core? Again, Johns says, yes! and candidly argues the claim that the “Church of God is at a crossroads in our history, one that will determine our future identity; we will either reclaim our deep Pentecostal spirituality or we will sell our birthright for a chance to be seated at the head table with some of those who can barely tolerate our existence” who crept under the cover of “Pentecostal spirituality” but do not embrace the “lived experience.”
Further, the book also reflects on the acute tensions with some Pentecostal theological claims, particularly, the views on the role of women in the life of the church and the masculinization or feminization of God. Johns guardedly takes a Christ-centered approach to the noise that is made in some theological camps about the feminization of God, to deny or at least downplay the reality of the masculinization of God by asking the question, “in what sense is Jesus Son of God, and in what sense is Jesus a child of humanity?” (p.74). I support the claim that to masculine God “is a dangerous false doctrine at best or a Christ-denying heresy at worst,” hence, the real questions are, did God become human? [God is with us - indicative of the union of the two natures]. If so, then in His humanness, isn’t God both male and female?
The letters needed to have clarified and defended better some of the theological assertions for the benefit of the intended readers and others. For example, I came to his thoughts on the themes of “spiritual gifts” and “speaking in tongues” as essential to our identity, anticipating more than I found. He presents provoking insights on these themes but does not go on to explore them, and other statements such as, “Seek the Holy Ghost and tongues will follow.” (p.151), “Physical healings should flow out of the grace of sanctification” (p.152), “of late the most prominent gift has been a prophecy, and there may be our downfall.” (p.153). It is my view that he needed to say more on these statements. A thorough treatment of how to receive spiritual gifts, the way they should be exercised, and whether they are relevant to the contemporary church would serve to provide some answers to the church community, especially our youth. Also, it would serve to clear up some of the uncertainties about the exercise of spiritual gifts to which he alludes. This, however, I regard as beyond the intent of Johns' letters and, as such, did not diminish the value of a work of this nature.
This book is a great contribution to the growing body of literature on contemporary challenges that church denominations are grappling with, and a viable source for any serious-minded pastor or leader in the COG. Its themes are like a “tool-chest” for anyone who wishes to think through or research whether the Church of God has remained true to its holiness Pentecostal roots. Its style is very attractive. Whether or not it sparks discussion in theological circles may very well have to do with whether one is drawn to its style or its content. For Pentecostals, I believe the content of the book is worthy of reflection particularly, Chapter Ten. Again, I applaud this work. It is worthwhile reading for all students of history and religion.
[1] For a fuller understanding of the term "spirituality" see S. Schneiders, "Spirituality in the Academy," Theological Studies 50 (1989).