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sion-initiation or in taking upon themselves the burden of Pentecostal theology. On the other hand, I cannot imagine any modern sacramental theologian who would not see rite as the external witness to an internal experience much as Dunn does and who would not also emphasize very strongly the importance of the recipient's attitude. Really, Dunn seems to be arguing against strictly ex opere operato magical thoughtpatterns when he defines himself over against sacramentalism. As we said at the outset, these thorough studies by Bruner and Dunn provide both warning and encouragement to Catholic Pentecostals. The classic Pentecostal doctrine of baptism in the Spirit as distinct from, and subsequent to, conversion-initiation is simply not in accord with the New Testament evidence. This is clear. Yet both books prove the central importance of experiencing the Holy Spirit in New Testament thought and urge us to probe this phenomenon in our own lives. If Catholic Pentecostals will avoid the traps of classic Pentecostal theology and turn their attention to more fruitful areas of investigation, we can expect truly wonderful spiritual and theological growth: