This review critically evaluates John MacArthur's "Strange Fire" especially as it pertains to the Word of Faith (WoF) branch of contemporary pentecostalism.

2013 saw the publication of John MacArthur’s almost hyperbolically polemic Strange Fire. In short it is an updated rehash of 1992's "Charismatic Chaos". The book not only sought to write off WoF but virtually every non-cessationist position at the same time: “...Put simply, Word of Faith teachers represent the current drift of the larger movement...They…[promote] false doctrines purloined from assorted Gnostic and metaphysical cults...It is not authentic Christianity.” Such criticism is clearly directed at both the widest definition of pentecostalism in general and the WoF sub-set and therefore cannot go unanswered. Neither has it gone unanswered, with critical reviews written by Craig Keener, William De Artaega and Eddie Hyatt amongst others swiftly published in online journal articles. In addition, Strange Fire has been criticised by more “popular” but similarly considered British reformed charismatic bloggers Adrian Warnock, Andrew Wilson, as well as neo-evangelical Frank Viola. The consensus is that McConnell threw the baby out with the bath water when he rejects pentecostalism and charismatic Christianity.

There are however at least two problems with the non-WoF critical reviews of Strange Fire. First, while these are generally well considered, Keener’s particular piece shows a real weakness in his understanding of WoF and especially EW Kenyon’s theological history. When countering MacArthur’s pre-supposition of a formative connection between Kenyon and New Thought, Keener calls Kenyon “non charismatic” when in fact Kenyon clearly believed in divine healing, miraculous provision and present day tongues speaking. The second weakness is one common to evangelical continuist and pentecostal/charismatic reviews referred to here - the tendency to argue MacArthur was using too broad a brush by grouping all pentecostals together with WoF. This criticism is problematic on two fronts, firstly global pentecostalism has always been extremely diverse and is to an extent WoF-flavoured in terms of its theology both in the global south and in Europe/North America. And secondly MacArthur’s anti-charismatic bias aside, the “broad brush” refutation demonstrates a tendency for some pentecostals to judge WoF in order to insulate their own traditions from criticism rather than engage in the more costly process of establishing dialogue. Such inconsistency is also noticeable in broader pentecostal scholarship which has generally encouraged dialogue with a range of significantly differing doctrinal positions - for example, the Roman Catholic church and oneness pentecostalism - but apparently not with WoF..

The major fact that would improve this book is better understanding of the theology and theological history of Word of Faith as well as pentecostalism in general. From here MacArthur could more frequently engage with with opposing views and do so in more rigourous depth.