The response of Pentecostal and Charismatic churches to those suffering in their midst has generally been to seek the intervention of the Holy Spirit to bring about healing and transformation, or perhaps, education. But what happens when the suffering continues, it appears to be innocent and meaningless, and God seems to be absent? This study, drawing on Kevin Vanhoozer's "dramatic" approach to theology, argues that the way God calls us to "perform" as we seek to communicate with him amidst such situations is to lament, and to do so with the aid of the Holy Spirit. Rather than offering such an approach purely in opposition to the more "triumphalistic" responses common in Pentecostal/Charismatic theology and practice, this book seeks to show how a performance of lament is conducive to such theology and practice while acting as a much-needed corrective to certain aspects of it. What is provided here is therefore relevant reading for both scholars and pastors alike, particularly of Pentecostal/Charismatic church tradition, who grapple with the realities of suffering and the questions such realities produce.

Pentecostals emphasize that God is still the Healer of all illnesses, implying that God answers all prayers. What about those who are not healed? How do we explain suffering? Why does a good God allow suffering? Is God not powerful enough to prevent it? In this publication, the author reconsiders these questions from a Pentecostal hermeneutical perspective to develop a novel way to think about God’s involvement with suffering among people. His experimental theology speculates how a Pentecostal ethos accommodates a theodicy that acknowledges suffering and God’s involvement in people’s lives. Although the book is a theologically constituted attempt, anyone can follow and understand its arguments. It concludes with alternative views of suffering, evil, God’s loving attention to people, the doctrine of original sin, and Satan. The author also suggests some ways to respond to suffering.

Pentecostal and charismatic renewal movements have seen great growth over the last century and have engaged with many Christian traditions. Yet there are signs that all is not well, and there is a need to develop theologies of renewal that engage with practice and across the traditions if the movements are to continue to grow. In particular, this book seeks an ecumenical engagement between David Watson and Thomas Merton, leaders in the charismatic and monastic renewal movements. The aim is to reflect on the theological roots of these renewal movements through a study of particular people who lived them in practice and sought to help others understand how the triune God was at work. This is done against the wider background of contemporary renewalist theology to develop constructive proposals for renewal theology in the future. Receptive ecumenism provides the method for bringing the different voices into conversation in ways that also point forward in approaches to ecumenical dialogue. It is thus a studyrelevant to those seeking new ways in theology, those involved in renewal and ecumenical movements, students of Thomas Merton, and all who seek to better understand the Christian renewal movements that have swept the world.

A worldview of "spiritual warfare" is widely held among charismatics and Pentecostals, but it has been criticized for producing paranoia and denying personal responsibility. It is less well known that the term was first used in print around 1970 by Anglican charismatics. What did it mean to them then, and what are the practical effects of their worldview? Should we now be adopting a more sophisticated ontology of evil, such as Nigel Wright's "non-ontological realist" view or Amos Yong's "apophatic theology" of the demonic, rather than the traditional one that Satan and demons are real ontological entities? This practical theological study begins with a study of Anglican charismatic pioneers, and an in-depth case study of a charismatic Anglican congregation, before grappling with the ontological question in dialogue with Wright (together with Barth and Walter Wink), Yong, and Gregory Boyd. A fresh engagement with the biblical texts then argues for a positive, realist ontology for rebellious demonic powers and presents a Trinitarian model of spiritual warfare praxis that emphasizes personal responsibility and promotes freedom from fear.

Kerygmatic Hermeneutics takes a reader at once into a concrete apprehension of God in his scriptural truth through flowing in the Spirit. With the Spirit working with Scripture, a reader navigates in a to-ing and fro-ing between the general claims of God and the patterns of his actions in the world, and the embodiment of these general claims in the concrete particularity of contemporary living. This to-ing and fro-ing shapes an embodied witness to the world. In this account, an interpretation of scriptural truth is incomplete until Christ is proclaimed in the power of the Spirit to bring life. This brings the world into an encounter with God. Kerygmatic Hermeneutics is an account of how one may make theology in the Pentecostal-charismatic tradition. This constructive theological account also yields a practice of interpretation of Scripture in a community of faith. This formulation of kerygmatic theology and its hermeneutical practice opens theology to empirical enquiry and spiritual discernment in a post-Christian western world. This account is also existentially relevant for the global south and east, especially where readers find themselves having to speak apologetically into diverse religious and spiritual practices in daily encounters.

Fewer subjects have generated intense debate in Christian thought and practice than sacraments. A reductionist view of the term "sacrament" often causes this debate and engenders tension between the so-called "sacramental" and "non-sacramental" churches largely based on whether one views the Water Baptism and the Lord's Supper as ordinances or as sacraments (means of encountering God). Drawing from the theological view that Christ is the primordial sacrament of the encounter with God, this book posits that all believers are sacraments of an encounter with God. This claim has ecumenical import. Conversion, Baptism, the Lord's Supper, the Empowerment, Gifts, and Fruit of the Spirit, Worship, Testimonies of Triumphs or Sufferings, Eschatological Hope, etc., enable believers to manifest the Spirit. Pentecost inaugurated all believers as both macrocosmic and microcosmic sacrament(s). The notion of sacramentality of believers intersects with the theological triad of Orthodoxy, Orthopraxy, and Orthopathy.

Theologian Steven Félix-Jäger offers a theology of renewal worship, including its biblical foundations, how its global nature is expressed in particular localities, and how charismatic worship shapes the community of faith. With this guidance, the whole church might better understand what it means to pray, "Come, Holy Spirit!"