AYORINDE EZEKIEL SAINT (PGS/M.A.

/240001)
A summary and critical evaluation of
Asian Journal of Pentecostal Studies Issues in New Testament Studies
Edited by
Dave Johnson
Introduction

This journal was produced by the Asian Pacific Theological Seminary (APTS) and major

contributors were the School’s Students undergoing their Master of Theology program and this is

highly commendable. The Journal was edited by Dave Johnson who is the managing editor and

he wrote an editorial introduction to the Journal. There are six articles and two book reviews.

The articles are in two parts except for the book review. Lora Angeline Embudo wrote on A

Lukan Paradigm of Witness: Community as a Form of Witness Part I and Part II. Yuri Phanon

wrote on The Work of the Holy Spirit in the Conception, Baptism and Temptation of Christ:

Implications for the Pentecostal Christian Part I and Part II. Hirokatsu Yoshihara wrote on An

Essay on Middle Issues of Ancient Greek: Some Answers to Constantine Campbell in Defense of

Carl W Conrad Part I and Part II. In this summary and critical evaluation of this Journal, all the

Parts by the same authors will be summarised and critically evaluated as one. Therefore, the

summary will be carried out using the author and the title as headings. There are two book

reviews written by two authors; V. J. D-Davidson and Jean-Daniel Plüss. The former reviewed

Stephen Faller, The Art of Spiritual Midwifery: DiaLogos and Dialectic in the Classical

Tradition and the latter reviewed Valli Boobal Batchelor, ed. When Pastors Prey. Overcoming

Clergy Sexual Abuse of Women. These book reviews will be summarized separately accordingly.

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 Lora Angeline B. Embudo:

A Lukan Paradigm of Witness: Community as a Form of Witness Part I and Part II

Lora Embudo is an adjunct instructor at Bethel Bible College in Metro Manila and an MTh

student at the Asia Pacific Theological Seminary (APTS) in Baguio City, Philippines. She is a

Filipino.

The article is divided into two: Part I and Part II. Part I deal with the literature review, the

methodology employed for the study and the philosophical dimension of the discourse. This

article finds the theme "community as witness" an intrinsic topic to explore due to the ignorance

of earlier scholars like P. Vielhauer, H. Conzelmann, E. Haenchen, S. Schulz, E. Grasser and G.

Klein on the topic and insufficient exhaustion and lacuna created by some scholars like P. H.

Menoud that began the discourse. Lora argued that the reason for the insufficiency of the theme

“community as witness in Lukan gospel is because their study lacks a sociological approach to

the gospel according to Luke. She insisted that a robust study cannot be accomplished without

philosophy, history and literary criticism. Therefore, Lora employed the socio-theological

method to hold one understanding of the discourse. She criticized Richard G. Bolt because of his

presupposition concerning the book of Acts. Bolt argued that witnessing closed or ended with the

Apostles and the church is not mandated to continue witnessing. Lora disagreed and argued

differently insisting that witnessing has two dimensions 1. Apostolic witness and 2. Evangelistic

witness. Considering the etymology of the word “witnessing”, Lora took us back to the root

word in Greek μάρτὐς. μάρτὐς is a legal word which indicates a person who knows of an event

and can recollect and is in sound mind to evidently narrate the events before the jury. A witness

is someone capable of giving witness in a court of law. A witness must be of sound mind and in

the Hebrew scriptures, One witness is not enough, it must be confirmed by two or more

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witnesses; this is called a subordinate witness. There are different levels of evidence in the court:

Primary evidence, secondary evidence, and oral evidence and all this evidence is classified by

the quality of the witness(Osborn, 158). A witness that is an eyewitness to an event has primary

evidence in the court while a person who has no first-hand evidence could be said to be a

subordinate. A hearsay evidence or witness is not admissible at the court or before the jury. Lora

explained thus;

Therefore, we can recognize that Luke uses the term in two ways: apostolic witness and

evangelistic witness. Luke developed his concepts of witness by first attributing the term

to the apostles. The apostles were told that they would be Jesus‟ witnesses (Acts 1:2, 8).

To Cornelius, Peter says that Jesus was seen by us “who were chosen by God as

witnesses, who ate and drank with him after he rose from the dead” (Acts 10:41). At the

same time, Luke identifies Paul (Acts 22:15, 26:16) and Stephen (22:20) as witnesses vis-

à-vis the Twelve. Luke also extends the concept of witness to people other than the

Apostles. Whereas the Apostles functioned as the divinely chosen eyewitnesses, those

convicted by their testimony put their faith in Christ, joined the believing community and

can give their evangelistic witness.

Should an Evangelistic witness be classified as a subordinate witness? because only the Apostles

had first-class eyewitnesses or evidence of Christ. However, the classification of a church

witness as subordinate is tantamount to inadmissibility or inauthentic therefore; an Evangelistic

witness of the church is not a subordinate witness but a first-class witness due to the revelatory

dimension. Those who came to Christ have an encounter with Christ which is personal and

unique. For instance, Apostle Paul was not an eyewitness like other Apostles but through

revelation and personal encounter of Christ, he becomes a witness to the resurrected Jesus.

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Likewise, Christians have a relational experience which enables their witness to be first-class and

admissible. The witness of the church or evangelistic witness is as much similar to a legal

witness; testifying with facts and shreds of evidence of Christ's resurrection and power. Witness

is done as Lora insisted as a community and not just as individuals.

Exegetical analysis of Acts 2:42 – 47 and Acts 4:32-35

Lora points out that there are two major divisions of the text. The first division or pair has to do

with the role of the Apostles and the response of the believers. The Apostles focused on teaching

what they received from the Lord and passing it on through oral tradition to the church and the

church received what had been orally passed to them and fellowship together. The first believers

knew they were a different sect from the Jewish religion even though they may not know their

distinction from Judaism because the Apostles still teach them from the Hebrew Scripture. The

fact that the church sees itself as a sect from mainstream Judaism may have propelled their

strong sense of fellowship and communal living(Stark, 44-45). Lora explained this pair without

considering the surrounding factors; it is obvious that there is little connection between διδαχε

and κοινώνια. And the connection is the emphasis of Jesus Christ on loving God and loving one's

neighbour (Luke 10:27), this would have had a strong influence on the new Christian

community. However, there are other factors which are responsible for the strong communal

living which led to the communal witnessing. The communal living has an undertone of a sense

of distinction and identity that differs from the existing Judaism religion and for the fact that the

first converts were majority Jews, that sense of difference and bond is obvious. Whereas, the

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people adhere to the Apostles’ teachings and also fellowship together to the extent that they sold

their possessions and brought them to the Apostles' feet for equity distribution.

The other pairs are breaking of bread and prayer. Lora sees this as the bond of their hope. The

Apostles would have told them about the coming of the Lord and they would have been

expecting. The first converts with the Apostles were so fanatical in their approach to the

parousia. It appears that the Christian community at that time were convicted about the

nothingness of material things because of the parousia. And they knew that they would not need

them when Christ returned. There are backgrounds to the behaviour of the early converts which

Lora did not take into cognisance. So they were waiting for Christ's return which is their hope

and engaged in much prayer as they waited. The earliest Jerusalem church was a waiting church.

In Acts 4:32-35, persecution has begun to arise and this also becomes a factor for a stronger

community bond and devotion to prayers. At this point, it appears that only the Apostles are

witnessing. However, as persecution arose, the sense of their bond and prayer for perseverance

and confidence and probable Christ intervention was highly needed. It is expedient to note that as

the persecution persists, the waiting community gradually become a witnessing community

which begins the evangelistic witnessing of the church. However, in Lora’s explanation, the first

preaching of Peter posed collective guilt on the listening Jews; “Peter—―Therefore, let all Israel

be assured of this: God has made this Jesus, whom you crucified both Lord and Messiah (Acts

2:36, context from 14-40)— convicted his hearers and posed an individual crisis of faith”. Even

though the listening Jews may not even be part of the people who crucified Jesus as a nation,

they have a sense of passive guilt for what their kinsmen had done to the innocent man. Their

conviction is to facilitate that God allowed this to happen for a purpose and the purpose of God is

now been revealed through the outpouring of the Holy Spirit happening before them. Religion is

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a community element and fosters unity among the faithful. The individualistic approach to the

Christian faith is a new strange invention.

Yuri Phanon

The Work of the Holy Spirit in the Conception, Baptism and Temptation of Christ:

Implications for the Pentecostal Christian Part I and II

Yuri is a former MTh student at APTS. He is currently serving as a missionary to northern

Thailand with her husband, Anattiphong.

Yuri did a beautiful textual exegesis on the work of the Holy Spirit as is evidenced in the

synoptic gospels. Emphasizing their unique use of grammar and its importance to the purpose of

their writing and the emphasis on the work of the Holy Spirit. He is in the position that the Holy

Spirit at a specific time come when a new assignment is about to begin. This he proved using

Jesus’ conception, baptism and temptation. He focused on the work of the Holy Spirit in Jesus'

conception and baptism in Part I and on his temptation in Part II. In this summary and critical

evaluation, concern both will be summarized together.

Yuri explained the person of the Holy Spirit as the third person of the Trinity. He pointed out

that the Greek word used for the Spirit πνευμά is neuter which had made some scholars

misrepresent the person of the Holy Spirit however, John’s gospel used another word for the

Holy Spirit which put the Holy Spirit in its rightful place as a being with personality. John used

έζκέινο which is masculine. Though this unique John's grammar has been criticised the

placement put the Holy Spirit in its divine perception. In the general sense of the article, Yuri

argues that the receiving coming or giving of the Holy Spirit is to begin a new work and to

accomplish the task God has given. However, he also points out the uniqueness of each gospel to
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explain his assertion. Matthew's uniqueness is seen by narrating Jesus' conception through

Joseph's role in the whole scheme of God's plan. Luke writes about the birth of Jesus with a

material unique to him. His perception is from Mary. Both Matthew's and Luke's accounts

corroborate each other and give the truth of a complete story. Overall, Yuri said

both accounts indicate the creative work of the Holy Spirit, as when God created the

heavens and the earth in Genesis. Jesus' conception is the start of a new genesis and a

new creation that will give humans the hope that God is with them. When the Holy Spirit

comes upon his people, something both extraordinary and new will happen.

Yuri asked a very vital question about the baptism of Jesus; why was Jesus baptised? According

to Yuri, the importance of the baptism was not the act but the manifestation of the Holy Spirit

and the announcement of Jesus by God. The baptism of Jesus and the coming of the Holy Spirit

επι “on him” used by Matthew, Mark and John or εις “into him” used by Mark or μενον “remain

with him” as used by John show that one era just ended and the new era just began. The era of

John’s water baptism has ended and the era of Holy Spirit baptism has begun. It is established

that Jesus was not baptising to wash away his sin. And that raises the question of how important

is baptism in our contemporary practice. When Jesus said baptising them in the name of the

Father, Son and the Holy Spirit Matthew 28:19, how are we sure that the baptising was not

misunderstood both by the Apostles and us? Yuri's exposition suggests that the coming of the

Holy Spirit initiates a new task and events. Perhaps, baptising them in Matthew 28:19 refers to

the baptism of the Holy Spirit rather than water baptism. There are two baptisms in the bible;

water baptism and Holy Spirit baptism. In the acts of the apostles, priority was given to the

Baptism of the Holy Spirit even though water baptism was carried out (Acts 8: 15 -19, 10: 38 –

47).

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The temptation of the Holy Spirit is albeit narrated in unique ways. While Mark's account took

two verses to summarise the entire temptation event there is an agreement on the fact that Jesus

was άγο “led” (used by Luke) or άνάγο “lead up” (as used by Matthew) by the Holy Spirit or the

Holy Spirit εκβάλλέι “drove” Jesus into the wilderness. Even though Yuri gave accolades to

Mark using this unique grammar, however, άγο led or άνάγο lead up shows or indicates the

willingness of Jesus to go into the wilderness because εκβάλλέι drove him indicates coercion; a

kind of force. It is interesting as acknowledged by Yuri that εκβάλλέι is used when casting out

devils. Therefore, άγο led or άνάγο leads up is a good grammar to show the willingness of Jesus

inclusiveness and willingness to do the bidding of the Holy Spirit. Albeit, all the synoptic

gospels emphasized that was the Holy Spirit at work. This event happened immediately after his

baptism right before his public ministry. Immediately after Jesus' temptation in began to preach

in Matthew 4:17 and it is expedient to know also that after his temptation right before he began

to preach, John was already put in prison according to Matthew’s account. This is to buttress

Yuri's argument that John's task has ended and Jesus' task has begun in earnest. Also in Luke's

account, Jesus' news spread around and the next event was his proclamation of the fulfilment of

Isaiah 61:1 -2 in him (Luke 4: 14 -19). All these indicate that the Holy Spirit has begun a new

task to be accomplished by Jesus Christ. All the Synoptics emphasized that it was the Holy Spirit

actively leading Jesus in all he does.

Hirokatsu Yoshihara

An Essay on Middle Issues of Ancient Greek Some Answers to Constantine Campbell in

Defense of Carl W. Conrad Part I and II

Hirokatsu Yoshihara is an Assemblies of God Missionary from Japan who is serving at APTS

and is enrolled as an MTh student in the Faculty Development Program at APTS.

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Constantine Campbell presents some problem questions which Yoshihara attempts to provide

some answer to through the work of Conrad. It is not clear whether Campbell challenged Conrad

that is why Yoshihara want to defend Conrad or it is just a coinage of the topic. Albeit, some of

the problem Campbell raised is

“The questions that remain . . . will be how to assimilate the problems of so-called

“mixed deponents” and “passive deponents,” and how to make responsible assertions

about voice, given that the matter appears to be more complex than simply recognizing

morphology... the problem of “lexical complexity... A more positive challenge remains in

which the relationship between lexeme and voice requires further investigation. As

Bakker and Conrad have acknowledged, there is a complex interweaving between lexeme

and voice, perhaps parallel to that between lexeme and verbal aspect.”

The problems stated above are what Yoshihara is providing answers to and he is doing so from

“the Functional/Cognitive point of view of general linguistics while critically summarizing and

evaluating Carl Conrad 's position for the future tense and his position that the Ancient Greek did

not fully grammaticalize the passive semantic.”.

In this summary and critical evaluation, attention will be given to definitions of concepts for a

clear understanding, and summary of Conrad's position as present in this article while not

ignoring other technicalities noteworthy.

Yoshihara explains the levels of linguistic analysis and he gives priority to morphology, syntax,

semantics and pragmatics and defines them thus; morphology is concerned with the formation of

each word. Syntax is the arrangement, order and relations of three words. Semantics is with the

verbal meaning, the nominal meaning and the composite meaning of two units with several

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possibilities. Pragmatics is the best contextual choice of construal. Further, Yoshihara explains

the following concepts: Marked/unmarked concept is where a certain linguistic form carries a

semantic or pragmatic function that is not recognized in its unmarked counterpart(s). Control is

the Capacity of an individual to engage or to refrain from engaging in a particular action . . . ;

characteristic of a participant in a given situation such that (a) the situation’s realization depends

on the participant role . . . in question and (b) the situation is compatible with that participant’s

intentional involvement therein. Grammaticalization with the verb grammaticalize is a process of

language change in history, where a linguistic unit with a referential meaning becomes one with

a grammatical function.

Summary of Conrad’s Argument:

The argument clouds around the Active and Middle/Passive voice. It is expedient to know what

Active voice and Middle/Passive voice is. In the active voice, the subject of the verb is the one

which exercises a certain activity and in the passive voice, the subject is the recipient of the

effects of the activity indicated by the verb. It is difficult to formulate a clear-cut and all-

embracing account of the functions of the middle voice (Chatzēantōniou). Now Conrad’s

argument seems clearer because Conrad argues that

“I would urge that the designation of both the conventionally termed“middle-passive”

morpho-paradigms... and the conventionally-termed“passive”morpho-paradigms should

bear the same designation. I believe that “subject-focused” would be the most useful term

to designate both of the morpho-paradigms in terms of their marked distinction in

function from the unmarked“basic” or “active” morpho-paradigms”

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Conrad wants the middle/passive to be treated in its own right. “The middle voice needs to be

understood in its status and function as indicating that the subject of a verb is the focus of the

verb’s action or state; many Greek verbs in the middle voice are intransitive, but whether

intransitive or not, they indicate the deep involvement of the subject as the one experiencing,

suffering, enduring, or undergoing an action or a change of state”. He further explained his

position using Suzanne Kemmer’s universal typological studies, The Ancient Indo-European

(IE) Voice Systems and Semantic Relations among Active/Middle/Passive and

Transitive/Intransitive to buttress his point; the details which will not be included in this

summary.

Yoshihara's entire argument is that“Mixed Deponents” and “Passive Deponents” with a critical

summary and evaluation of Conrad’s thesis that the Greek “middle/passive” should be relabelled

as “MP1” and “passive” as “MP2,” or rather more radically integrating the two under new

nomenclature of “Subject focused” while “active” to remain “active” or, more radically to be

relabelled as “basic” or “simple.”

Language is dynamic and articles like Yoshihara's have demonstrated the dynamism of the Greek

language through the examination of scholars' contributions arguments and positions.

A book review by Dr V.J.D-Davidson

on

Stephen (Faller), The Art of Spiritual Midwifery: DiaLogos and Dialectic in the Classical

Tradition (Cambridge, UK: The Lutterworth Press, 2015). xix +142 pp. Paperback

The book the art of spiritual midwifery is a metaphor for pastoral ministry or spiritual caregiver

which Faller argued that Jesus’ ministry as a spectrum of spiritual midwife or Jesus as the

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greatest caregiver. He insisted that Jesus ministry to individuals speaks of him as caregiver. “The

book is divided into three parts, the first of which enlightens as to the metaphors of midwife,

baby, and dialogue in relation to Socrates, Kierkegaard and assorted other scholars and academic

practitioners”. The book is communicated through the voice of philosophers and scholars. The

metaphor of spiritual midwifery placed Jesus among the great philosophers or logicians of the

world. Jesus has been the greatest among them.

The second part took time to evaluate the work of Kierkegaard on objectivity and subjectivity

methods. He argues that “Objectively the emphasis is on what is said; subjectively, the emphasis

is on how it is said.” (Faller, 45). Kierkegaard introduced what is called indirect communication

which is a tool that is helpful for pastoral caregiver.

Part two looks at aspects of the care-giver’s method. These chapters include reference to

objectivity, subjectivity and indirect communication; the use of Socratic irony for fruitful

listening; Socratic negation as a tool to maintain non-directive counsel; and use of

inductive logic to help the counselee into new freedom without denying or merely giving

in to the causes of past, current and/or potential future difficulties resulting from previous

unhelpful experiences.

Faller made Socrate Irony the primus motor (Faller, 49) of the method of spiritual midwifery.

Faller dedicated three chapters (5, 6, 7) in evaluating Socrate’s work. Which are essential

practicalities of the midwife/care-giver’s role including examining the form and use of parables

(aside from their Biblical use) in terms of paradox and literary negativity, Jesus as an inductive

logician, and the need for the caregiver to be centred and leave personal bias aside”.

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The last part “ends with a few of the more recognizable aspects of the work of spiritual care-

giving or spiritual formation such as prayer, and the use and nature of questions so as to enable

both parties to enter potential unknowns with confidence.” And the book closes with symposium

on love teaching before Christ”

A book review by Jean-Daniel Plüss

on

Valli Boobal Batchelor, ed. When Pastors Prey. Overcoming Clergy Sexual Abuse of Women

(Geneva: World Student Christian Federation and World Council of Churches, 2013).

xxvii + 191 pp..

The book is divided into four parts and it is a book written by various people focusing on sexual

abuses by pastors and it is edited by Valli Boobal Batchelor. Part one wrote on the problem and

the dimensions it has taken. The historical development of sexual abuses by clergy was also

traced. This book address the church and not a church. It is an all inclusive book on sexual

abuses.

The second part made the victims of sexual abuse to voice out the narration and experiences.

This is justice and encouragement in a world that is always blaming the victims. “In part three

nine authors tell how their churches have addressed the problem”. The finding of the authors

shows that clergy sexual abuses of mostly women are unlimited to a denomination. The last part

focused on eradicating sexual abuses in the church. As much as this project seem bogus, it is not

impossible. However, the book suggests ways to protect the vulnerable.

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 Work Cited

Chatzēantōniou, G. A. Learning the Basics of New Testament Greek. Edited by James H. Gee,

Rev. ed, AMG Publishers, 1998.

Faller, Stephen. The Art of Spiritual Midwifery: diaLogos and Dialectic in the Classical

Tradition. Lutterworth Press, 2015.

Osborn, Percy George. Osborn’s Concise Law Dictionary. Edited by Sheila Bone, 9. ed, Sweet

& Maxwell, 2001.

Stark, Rodney. The Rise of Christianity: How the Obscure, Marginal Jesus Movement Became

the Dominant Religious Force in the Western World in a Few Centuries. 1st

HarperCollins pbk. ed, HarperSanFrancisco, 1997.

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