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I’ve been arguing for years that churches today need to look like they did in New Testament times – Jesus-centred, fully charismatic, publicly evangelistic, home based, and practising community of goods. Now churches like this are very rare as you probably have noted yourself. Even among Pentecostals and charismatics it is rare that the church publicly evangelise, they usually have church buildings and they almost never have community of goods.
Isn’t this a clear indication that I’m simply mistaken on what qualifies as a Biblical church? Not necessarily. Arguments for what a Biblical church should look like should always be based on the Bible, not popular opinion. If Christians who don’t practice community can’t defend their position biblically, it doesn’t matter how many they are.
In fact, whatever one thinks that a Biblical church looks like one has to admit that there have been historical periods where very few have been part of such a church. The Catholic and Orthodox dominance for over a thousand years would be such a period for us protestants. And even modern Catholics rarely agree with previous Catholic opposition to freedom of religion and endorsement of torture and crusades. (more…)
My newest video on the HSA Youtube channel is about the Azusa Now event in Los Angeles last month and how the Lord put the Azusa Street revival on my heart six years ago. What the Lord did there is absolutely amazing. Just take a look at this testimony from the first issue of the Azusa magazine Apostolic Faith, published in September 1906:
A Mohammedan, a Soudanese by birth, a man who is an interpreter and speaks sixteen languages, came into the meetings at Azusa Street and the Lord gave him messages which non but himself could understand. he identified, interpreted and wrote in a number of the languages.
Not only were the miracles at Azusa astonishing but its still ongoing global impact is breathtaking. In the video I refer to my PCPJ interview with Jennifer Miskov who has written a book called Ignite Azusa together with Baker, Johnson and Lou Engle. She argues that a new revival greater than that of Azusa will birth a new Jesus Movement that combines miracles with community living and total reconciliation between people.
Amen to that!
The Assemblies of God (AoG), the biggest Pentecostal denomination in the US, has famously argued that it is impossible for Christians to be possessed; no one who has received the Holy Spirit, they say, can be overtaken by demonic forces. This differs from the view shared by many neo-Pentecostals, charismatics, Catholics as well as many Pentecostals in the majority world (Asia, Africa and Latin America), who all say that Christians might actually become demonized.
When John Wimber, the founder of the Vineyard movement, was asked if he believed that Christians could have demons, he provokingly replied “Well yeah, I’ve cast them out of pastors!” His wife Carol wrote in her biography about her husband something like: “When we encountered a demon, we simply cast it out – without checking baptismal records. What else could we do? Wait until they become Hindus and then cast them out?”
Now, AoG-folks and like-minded may object that such allegorical evidence does not mean much compared to arguments from Scripture. Which is generally true, although in this particular case the usual claim concerning extra-Biblical supernatural phenomena – it’s a demonic deception! – is quite counterproductive. But the Bible is always important in theological matters, so let’s have a look. (more…)
This is an excerpt from the first draft of my upcoming book on radical charismatic church history.
In the beginning of the 20th century, China was suffering from the Boxer uprising, where Mandarin nationalists revolted against European colonial influences, demanding that everything foreign, especially Christianity, should be thrown out. The Boxers were crushed by colonial forces but that didn’t put an end to the social unrest, and China continued to suffer from looting, violence and xenophobia. And yet, Pentecostalism spread rapidly throughout China, much thanks to the Holy Spirit and a guy called Mok Lai Chi (1868-1926) in Hong Kong.
Mok went to the slums of Wan Chai, preaching the Gospel and healing the sick. In 1908 he started a paper called Wuxunjie Zhenlibao, Pentecostal Truths, which was spread not just in Hong kong but across the mainland. Mok explained in the paper: “Hong Kong Pentecostal Mission is a Jesus church founded by the Chinese themselves, not a branch of any foreign churches planted in my nation.”
The Mission supported Bible classes and girl schools, as well as church planting. Mok Lai Chi both cared for people’s salvation and the social problems they experience here and now; protesting against the British colonial government in 1921 for allowing the rents in the city to be too high. (more…)
The Bible describes how the early Christians were able to speak new existing languages when the Holy Spirit baptized them. There are reports of this happening in modern times as well.
J.W. Hutchins was baptised by the Holy Spirit at the Asuza Street revival in Los Angeles in 1906, and when she spoke in tongues a man who had been a missionary to Uganda exclaimed that she spoke the Luganda language. She also heard the external, audible voice of God telling her to go to Africa, so she became a missionary.
My pastor Hans Sundberg experienced something similar when he was evangelizing on the streets of Uppsala, Sweden, in the 70’s. He was debating with a man from Iran who believed in Bahá’í, when his friend Maria came and prayed for him silently. She prayed louder and louder, and Hans realized that she was praying in tongues. The Iranian man dropped his jaw and stared at Maria, understanding every word. She was speaking in Farsi about Jesus, although she didn’t know farsi.
In 2011, Hans was visiting Nepal to teach at a Bible school run by Touching Asia. During a prayer session before class, a man at the front spoke loudly in tongues. Afterwards, another student came to him and asked him some questions, and everyone became really excited. hans asked them what was going on, and they explained that there are over 20 languages in Nepal, and when the man had spoken in tongues he had been unknowingly prophesying to the other man in his own language, that wasn’t spoken by so many, about a coming revival to his village. (more…)
To be baptized with water is awesome, but to be baptized with fire is even awesomer. John the Baptist, who really knew baptism, said: “I baptize you with water. But one who is more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire.” (Lk 3:16)
Who could this be? Spoiler alert: It’s Jesus. Before He levitated up to Heaven, He told His disciples:
Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about.For John baptized with water, but in a few days you will be baptized with the Holy Spirit… you will receive power when the Holy Spirit comes on you; and you will be my witnesses (Acts 1:4-5, 8)
And this happened ten days later:
When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. (Acts 2:1-4)
I’m writing a minor thesis about belief in miracles, where I compare a charismatic, Lutheran and Catholic church leader (namely Surprise Sithole, Swedish Archbishop Emeritus KG Hammar, and Pope Francis). This is and extract from the theoretical background:
Theology of Miracles in Church History
The New Testament describes how both Jesus and his disciples experienced “wonders” (Greek: τέρας) and “works of power” (δύναμις), such as healings of blindness and deafness, casting out demons, hearing the audible voice of God and raising the dead. These were not new claims in the Jewish culture, since the Old Testament talks about “wonders” (Hebrew: פֶ֑לֶא) like parting the red sea, healing the sick and raising the dead (Ps 77:14, Ex 13:17ff., 1 Kings 17, 2 Kings 5). The apostle Paul wrote that the Holy Spirit bestows miraculous gifts to all believers (together with non-supernatural gifts like wisdom or faith), and encouraged his readers to seek such gifts together with love (1 Cor. 12:4-14:1).
Fathers in the early church believed that miracles were possible, and many argued that they or their church members had experienced them. Justin Martyr argued that the prophetical gift had remained with the church to his day, and that “numberless” persons plagued by demons had been healed by Christian exorcists (II Apol. 6, Tryph. 82). Origen made parallels between the miracles of the Bible and Christians of his day who “expel evil spirits, and perform many cures, and foresee certain events” (Cels. 1.46). Similar claims were made by many other church fathers.
The great African theologian Augustine was the first to argue that one of the miraculous gifts had ceased, namely xenolalia – to be able to speak an existing language one has never studied like the early disciples did on the day of Pentecost (Acts 2:4-12). Augustine did however argue that other Biblical miracles were still happening in his days, in his City of God he gives numerous examples of people being healed from blindness, breast cancer, paralysis, demonic possession and other torments, and he gives four examples of Christians in the area who were raised from the dead (City of God 22.8). Augustine argued that miracles are not contrary to nature, but what we know as nature – hence he did not want to differentiate between the natural and supernatural (City of God 21.8). (more…)
Who would have thought that a Jesus freak would become pope? The main focus of this blog has always been that signs and wonders need to be combined with peace and justice – charismatic Christians need to be activists and activist Christians need to be charismatic – since this is what Jesus taught to His disciples and Holy Spirit activism has the power to transform lives and bring hope in even greater ways that non-supernatural activism. Unfortunately, a lot of times charismatic and evangelical Christians are not huge fans of peace and justice – something that is painfully obvious when you see what many of them write about the Gaza war – and many Christian activists are not very charismatic or evangelical.
But there is, I believe, a growing movement within Christianity that realizes that a charismatic life in the Spirit should be combined with activism for a better world; a movement that crosses all denominations, places and cultures. And by God’s grace we have a sympathizer among the leader of the biggest church in the world: pope Francis.
Few have missed that Francis is a passionate advocate for peace and justice: he has criticized capitalism for neglecting the poor, he lives simply and promotes economic equality, he has prayed for peace in the Middle East both at the Western wall and at the West Bank wall. But what not as many know is that Francis also is a charismatic pope, who believes in Spiritual gifts and who blesses both the Catholic charismatic renewal and Pentecostals.
A few days ago, the Anabaptist blogging network MennoNerds, which this blog is a part of, arranged a webinar called Race, Mutuality and Anabaptist community. It was all recorded via Google Hangouts and can be watched in the video above. Unfortunately, I wasn’t able to join the discussion live since time here was around 2 AM, but we MennoNerds now have a chance to contribute to the conversion via our blogs, which is what I’m doing right now.
Christianity is a Middle Eastern religion and for the first 300 years, most of the important theologians (the so called “church fathers”) came from the Middle East, Northern Africa and what is now Turkey. The present churches in for example Egypt, Syria and Ethiopia have survived since the time of the apostles. But since the Western Catholic church distanced itself from and condemned the eastern and oriental churches, the experiences, stories and theology of non-white Christians became peripheral. To this very day, it is common among Western Christians to identify themselves with and be inspired by Christian streams from Western Europe: Catholicism, Anglicanism, Calvinism, Lutherism, Anabaptism, Quakerism, Methodism, Salvationism, Baptism, and so on.
It gets increasingly problematic when people of European descent expect other people to submit to these European interpretations of the teachings of Jesus when they are born again, i.e. asking them to become “Lutherans” or “Anabaptists”. Don’t get me wrong, I love Anabaptism and identify myself with the movement, and I think that people like Drew Hart does an excellent job in outlining “Anablacktivism” and interpreting the Anabaptist message about justice and peace from an African-American perspective. Truth is that all of the church streams I mentioned above are global today – Catholicism is biggest in Latin America which their Argentinian pope signifies, Anglicanism is bigger outside England and the biggest Lutheran denomination in the world is Mekane Yesus in Ethiopia.
These voices need to be recognized and influential within these church streams. Yet, we cannot get away from the fact that if you want to get to the roots of the movement, as A.O. Green likes to do, you’ll have to read what a bunch of white, European men wrote. And that’s a bit boring, isn’t it?
Many were surprised a couple of weeks ago when pope Francis sent a message to a Word of Faith conference led by Kenneth Copeland, speaking about unity and asking them to bless and pray for him, as he blesses and prays for them. And Copeland got excited and blessed him back. It’s surprising because Francis and Copeland are very distant theologically – besides the usual differences between Catholicism and Pentecostal Protestantism, Francis is a guy who is well-known for economic simplicity and an emphasis on redistribution to the poor, while Copeland is well-known for his capitalist prosperity preaching. He not only owns a mansion worth 6 million dollars and several private jet planes, but also his own freakin’ airport, Kenneth Copeland Airport, where he stores his private jet planes close to his 6 million dollar-mansion!
However, this surprise doesn’t come close to what Christians in Sweden experienced two days ago when it was revealed that Ulf Ekman, the leader of the Word of Faith movement in Scandinavia, converts to Roman Catholicism. Ulf Ekman is probably the most well-known Swedish Christian living today, his international ministry reaches millions and he is well-known among both Christians and non-Christians, mostly because he manages to be constantly controversial.
He brought the “name it claim it”-teaching from Kenneth Hagin and Oral Roberts to northern Europe, emphasizing health, wealth and success, and gathered prayer warriors wanted charismatic revival in Sweden and political domination for Israel in the middle east. And they despised Catholics, arguing that they represented a dead religion that quenched the Spirit and stood for countless heresies.
I come from a charismatic stream of Christianity. Most of the churches I have attended or been a member of have openly believed in the active presence of the Holy Spirit (the “Wild Goose“), a very personal relationship with Christ, faith healing, and active worship. This background developed in me a deep respect for religious experience, but unlike a stereotypical charismatic, I was quiet and contemplative, which caused me to develop a deep respect for the monastics, mystics, and Quakers. For the longest time, I had no idea I was part of the Charismatic movement (I was not really aware of the theological labels), but my background continues to influence me.
The Charismatic movement is a product of the 20th century and has its roots in Pentecostalism, but I find that Spirit-filled Christianity puts one in a large family of Christian traditions. I think Eberhard Arnold described this tradition well:
The life of love that arises from faith has been witnessed to over the centuries, especially by the Jewish prophets and later by the first Christians. We acknowledge Christ, the historical Jesus, and with him his entire message as proclaimed by his apostles and practiced by his followers. Therefore we stand as brothers and sisters together with all those who have lived in community through the long course of history: the Christians of the first century; the Montanists in the second; the monastics and Arnold of Brescia; the Waldensians; the itinerant followers of Francis of Assisi; the Bohemians and Moravians and the Brothers of the Common Life; the Beguines and Beghards; the Anabaptists of the sixteenth century; the early Quakers; the Labadists of the seventeenth and eighteenth centuries; and many other denominations and movements down to the present day. (Eberhard Arnold: Writings Selected, pg. 158-159)
I wish I could add something more, but I really think Arnold says it perfectly. Spirit-filled faith is part of a long prophetic tradition going through many individuals and communities—the Hebrew prophets, early Christians, medieval mystics, “spiritualist” Anabaptists, Quakers, Pentecostals, and many others.
I wrote a song the other day! It goes like this:
1. God is a criminal, it isn’t hard to see
In the book of Acts He breaks the law to set the captives free
An unjust law is no law at all, compassion is the key
God is a criminal, so that’s what I want to be
2. God is a hippie, it isn’t hard to tell
He commands us to love our enemies and all our stuff to sell
Among the poor and prostitutes is where He likes to dwell
God is a hippie, and so am I as well
The course in dogmatics I’ve just taken at my seminary was, as I’ve previously written, lacking global perspectives in general and charismatic theology in particular, but our teacher was very aware of this. He stressed that charismatic theology becomes more and more important as a result of the spread of Pentecostalism in the global South while non-charismatic Christendom is dying in the North (West), and recommended us to check out Philip Jenkins’ The Next Christendom, a book that I’ve now have had a look at.
Jenkins argues that Christianity has never been just a Western religion but a global one, and that the privileged position of Western Christendom is about to fall down. Today, Christianity is basically growing everywhere except Europe: in Latin America, Africa, Asia and even the Middle East millions are being saved. With the help of statistical predictions, Jenkins argue that in 2050 only one Christian in five will be white, and that proportion will probably continue to shrink.
Now, charismatic theology is very dominant among the Southern churches. Recently, Christianity Today, which traditionally has not been a big fan of the charismatic movement, argued that most Africans aren’t charismatic, emphasizing that most of them belong to Catholic, Anglican, Reformed or independent churches. But Jenkins show that most Southern Christians within these traditions have charismatic theology, even if they don’t call themselves charismatics or Pentecostals.
My previous blog post about charismatic theology and miracles among the early Anabaptists became very popular, it’s already one of the most wildly read posts this year! So since you obviously like that stuff I want to share an excerpt from another great article, A Pentecostal Drawn to Anabaptism, by Richard Gillingham:
Why I was drawn to Anabaptism
In the history of Classical Pentecostalism, particularly through reading the late Walter Hollenweger’s excellent book Pentecostalism, I found a narrative in which my experience could be placed, interpreted and one of which I could be proud. What then of my relationship with Anabaptism? In conversations with others it is clear that the primary means of attraction to the Anabaptist Network is relational, but in my case this was not so. My interest in Anabaptism was as a consequence of re-reading John Howard Yoder’s The Politics of Jesus after researching the theology of Stanley Hauerwas in my postgraduate work.
In my reading it was clear that Anabaptism, like Pentecostalism, is strongly apocalyptic. I think this similarity is a key reason for my attraction to the Anabaptist vision (more on that later). Reading their respective histories some of the similarities between Pentecostalism and Anabaptism are striking. For example:
A Charismatic view of the Church
Pentecostalism is well known for its emphasis on the spiritual gifts, particularly the gift of tongues. While Anabaptism, especially in its early history, certainly had similar manifestations this is not what I mean by calling both churches charismatic. Rather, both have a very strong emphasis on every-member ministry in the Church. Early Pentecostals regularly claimed that Pentecostalism had no earthly leaders. Both traditions assert that every member of the Church has been gifted for a unique ministry. The historian Augustus Cerillo writes that the ‘central element in Pentecostal ideology was its belief in the church as a Holy Spirit-created egalitarian community in which all the walls of separation produced by racial, ethnic, gender, and class differences would be washed away in the blood of Jesus Christ’ (Pentecostal Currents, 237-238).