Category: Christian ministry

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Discernment, by John Court

by Geoff 23 May 2011 2 Comments

Discernment

by John Court

Tabor College, Adelaide

Discerning between the emotional, the psychotic and the spiritual

Dr John Court was Professor of Psychology in the Graduate School of Psychology at Fuller Theological Seminary, Pasadena, and Director of Counselling at Tabor College in Adelaide.

 

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Also in Renewal Journals bound volume 2 (Issues 6-10)
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_________________________________

Where we see real and lasting change,

with maturity of spirituality

and a desire to know God more,

then I believe God is at work

_________________________________

Discerning what is of God, and what arises for other reasons is no easy task. We may all see the same things but our interpretations will differ. Objectively, all we have to go on is the observation of behaviour. But we also draw on experience, background, context and spiritual discernment to refine these observations. Behind all that we may carry some deeply-held convictions, both theological and psychological, which tell us what to expect as normal.

History and Scripture combine to tell us certain things are to be expected when the Spirit of God is at work, and this information can help us to some degree to discern the authentic from the counterfeit. Yet we then have to qualify that, since if something unexpected occurs, fitting no known pattern, we have to choose between saying ‘This must be counterfeit’ or ‘The Spirit blows where he will and we must not presume to limit God’. With guidelines like that, practically anything can be identified as the Spirit’s work, or demonic counterfeit, or neither.

So far, I have not been very helpful. In part I think this arises because our dilemma may arise from asking the wrong questions, or the right questions in the wrong way.

Come with me and observe a scene. I see a large number of men and women, some sitting, some standing, some silent, others singing, others again talking apparently to themselves, and on coming closer we can make no sense of what they say. Some sway, others rock to and fro. Some put their hands in the air and leave them there for some time. Others lie on the ground and roll around. I try to engage them in conversation but they seem to be in a private world of their own, quite unresponsive to conversation.

What is it?

What are we to make of these unusual kinds of behaviour? Is this sick, is it demonic, is it theatrical pretence, is it ecstatic? Is God being honoured, and if so how can we know?

My picture is in fact a collage from experiences over the years. This description could well fit my time working in the chronic back wards of a psychiatric hospital before the new anti-psychotic drugs arrived – the snake-pit days, still within living memory for some. The picture might be of a Balinese festival, with extended ceremonies, prayers and fire-walking. In this case we can also add a good deal of colour and music and flowers. The fire-walkers are impressive, whether due to trance or the help of some drugs, I cannot tell.

The picture might also be that of a camp meeting with Rodney Howard-Browne, or the Toronto Blessing, but there, in addition to colour and music I would see many people falling on the ground and laughing uncontrollably. With these additions, we might also have been spectators in a large presentation of stage hypnosis by a skilled performer – a theatrical event in which these as well as other bizarre and unusual behaviours could be observed, strictly for entertainment.

My point in bringing these four together is that if we merely observe what is happening in a detached way, without a context, we shall witness a remarkable degree of similarity, but this will not answer the underlying questions of meaning. Seeking to sort experiences into the emotional or the psychotic or the spiritual by no means exhausts the categories of relevance. Emotional may be the product of something physiological, like a natural biochemistry imbalance, or a drug trip. It may be more the product of inter-personal influences, such as openness to suggestion, persuasion and imitation. Spiritual can, of course, also be sub-divided to ask whether we are responding to a movement of the spirit or some demonic influence.

Even when we have identified all the categories, a sound answer will still elude us because interactions between all the categories can and do occur. To ask about ‘either/or’ when it is both – and is to set ourselves up for confusion. This has been a recurring problem for pentecostals since the days of the Azusa Street revival to the Toronto Blessing, as many commentators have noted 1.

In particular, Harvey Cox makes some interesting comments about the confluence of thinking from faith and science when he remarks,

A rush of research has appeared in scientific journals on the significance of the so-called placebo effect, as the recognition dawns that the improvement patients frequently experience after they have had ‘nothing but a sugar pill may stem from the trust they place in the doctor. New research points to the possibility that certain ritual acts might actually trigger human endocrine and immune systems, and evidence has revealed the vital importance of a patient s perception of being loved and cared for in his or her recovery. A few medical researchers have begun to ask whether what they call ‘altered states of consciousness or trances (which the pentecostals called being ‘slain in the Lord ) can help release the body s inner healing mechanisms (1995:109).

You might want to argue that we can only discern the true nature of the events by abandoning the objective stance and being involved as participators. That argument is attractive at a Christian Convention, but I prefer not to adopt the strategy for understanding the alternatives – like becoming psychotic to understand psychosis. Nor should we risk demonic involvement in order to discern. An objective position based on Biblical wisdom should suffice. I prefer, therefore, to confront such questions by asking some strategic questions.

1. Does it matter if the behaviour looks remarkably similar in these quite different settings?

I sense that some are bothered by the parallels, but for me the answer is ‘no’. I observe the Balinese at prayer and worship and know that they are not worshipping Jesus Christ, but that does not invalidate prayer and worship as human activities. I can observe someone raise a hand in the air – it may be to worship, but it may be for many other reasons too. Stage hypnotists love to demonstrate the phenomena of hand levitation- they are simply using naturally occurring phenomena.

In the past I might have raised the question whether the behaviour was voluntary or involuntary, favouring actions undertaken by choice and expressing concern over what might be beyond personal control. I now know that the distinctions between voluntary and involuntary are meaningless, as we have learned that it is possible to gain control over apparently involuntary behaviour 2.

I might also have asked whether the behaviour was undertaken consciously or unconsciously, but here too the convenient separation we grew up with (due largely to Freud’s influence) has broken down3, so that today we speak of various states of consciousness – alert, asleep, drowsy, preoccupied, dissociated, anaethetised, hypervigilant, etc. We can track the changes through monitoring brain function and find that some tasks are undertaken better by one part of the brain than another. The psychotic’s behaviour is modified by drugs which affect specific pathways and linkages, sometimes with striking results. Listening to me now, you need your left brain to be active, to follow the logic of an argument strung together in sentences in linear fashion. However as we sing and worship together, we engage our right brains more fully, enlarging our experience to be open to beauty, spontaneity and creativity. Logic and reasoning become less important at such times, and we become more open to suggestion and group influence. Here we engage in rational thought, there we access our emotional world more readily.

2. Is one of these states more spiritual than another?

All those four settings I mentioned involve states of awareness that are different from our usual experience. Whether it be the escape from reality of the psychotic, the temporary collusion of the hypnotist and subject to dissociate, the frenzy of the religious festival, or the ecstatic response to word and music at a camp meeting, we can all recognise that an alteration occurs. Disinhibition, openness to suggestion , altered physiological states and a profound sense of things being ‘different’ are typical. The possibility of powerful change in response to an acceptable suggestion is such that many later report amazing benefits. In the Pentecostal context these benefits are attributed to the work of the Holy Spirit.

I repeat the question – is one state more spiritual than another? Is the highly right-brain focussed experience of tongues and slaying in the Spirit more scriptural than the left-brained activity of reading scripture or listening to a sermon? Are the left brained advocates of propositional truth more spiritual than those who expect signs and wonders?

I hope the answer to that set of questions is ‘no’. When we try to box in that which is spiritual, and separate it from the intellectual, or the physical, or the emotional parts of ourselves, we cultivate the kind of dualism that has confused us for centuries. Just as our conventional categories of body, mind and spirit do not reflect the Hebrew view of mankind found in scripture, so too if we try to label one experience more spiritual than another, we risk similar problems. Evangelicals look down on charismatic phenomena because they are emotional and non-rational, while prizing purity of teaching and doctrine. Pentecostals meantime rejoice in a different kind of knowing which is experientially based, and sufficiently convincing of the presence of God that sound doctrine can afford to follow on behind.

3. If the behaviour is so similar, what questions should we be asking?

The really important questions relate not to the behaviour we observe, but the meaning of this behaviour, and its purpose. In the psychiatric hospital, bizarre behaviour occurs as deeply troubled people, who feel powerless, seek to escape from reality and the demands placed on them. They enter a private altered world where they make their own rules, regardless of the wider world. Some cults do the same, collectively of course. It is not useful to ask whether this escape is chosen voluntarily, as I have already indicated that this is a problematic category. We can understand the escape behaviour a little better if we follow the view of illness that argues that the psychosis is not the problem, but it is the solution to the problem.

The stage hypnotist encourages people to explore experiences in a new way, thereby creating a form of entertainment which rewards the hypnotist not only financially, but also with a great sense of personal power. Stage hypnosis is something I stand firmly against,not because it is intrinsically evil, but because it is open to abuse of trusting people, and it carries hazards which are not justified for the sake of entertainment. The hypnotic state, or trance, is one powerful example of an altered state of consciousness, and one which is readily entered in a group setting without any formal induction being needed.

Patrick Dickson in Signs of Revival writes as a medical practitioner and one who has had a positive experience of the Toronto Blessing in England. He raises as cautions the possibilities of auto-suggestion, hysteria, group pressure of the crowd, and the disinhibition that suggestible people show in such settings4. I am fully persuaded that these concerns are well-founded, but they are no reason to reject the reality of spiritual blessing that also occurs. The dangers of group hypnosis have been expressed with regard to Billy Graham crusades also, even though the overt behavioural expression is less obvious5. What matters is not that this happens, but that we recognise and understand this so that false claims are avoided. This cannot be achieved if we simply deny that powerful suggestion is at work, and certainly not if we follow the view that hypnosis is intrinsically demonic6.

Nor do we need to fear these altered states. Not only can good clinical work be done using them, but scripture is clear that God speaks when people are in trance states. Peter’s vision which occurred in a trance state at Joppa7 is a fine example of an experience that proved to be a major cross-roads for the early church. Some of the Jews might well have supposed that such a radical message of taking the gospel to the Gentiles could only be demonic in origin, as the traditional barriers and categories were shattered8.

Apart from the two uses of the word (trance) in Acts 10 relating to Peter’s experience, the other usage is in Paul’s experience (Acts 22:17) when he reports ‘as I was praying in the temple, I fell into a trance and saw Jesus…..’ The terminology is from the physician Luke in each case, and might suggest a technical sense of the term. Smith’s Dictionary of the Bible suggests that

As other elements and forms of the prophetic work were revived in ‘the Apostles and Prophets’ of the N.T., so also was this…..Though different in form, it belongs to the same class of phenomena as the gift of tongues, and is connected with ‘visions and revelations of the Lord’. In some cases, it is the chosen channel for such revelations. To the ‘trance’ of Peter in the city….we owe the indelible truth stamped upon the heart of Christendom, that God is ‘no respecter of persons’, that we may not call any man ‘common or unclean’.9

Money, Sex and Power

Just ten years ago, I was called to travel from Adelaide to Houston, Texas, to testify to the U.S. Attorney-General’s Commission on pornography. As I left the hearings and walked back to my hotel, I paused at a secular bookshop, struck by the title in the centre of the window, Money, Sex and Power, by Richard Foster. They were actually the three temptations we had been addressing at the commission, as we discussed the pornography industry.

They are the three great temptations we always need to check out when we see something new and growing. In 1994, Harvey Cox delivered a lecture at Fuller Seminary based on his book Fire From Heaven10, his history of Pentecostalism from Azusa St to the present. These are among the cautions he raises as he sympathetically documents the phenomenal growth of Pentecostalism in recent years – he also mentions the oft-repeated charge that there is a demonic element at work.

While expressing cautions, he analyses the powerful positive reasons why there has been such a tremendous positive response around the world. He identifies some of the unmet needs of the urban society, such as loneliness, powerlessness, loss of meaning, a loss of transcendental spirituality, showing how these themes are addressed in pentecostal theology. These appear to be equally powerful in Australia in understanding the response of many to the Toronto Blessing meetings.

So let us get behind the questions like ‘Is this demonic or of God?’ ‘Is this real or counterfeit?’, ‘Is this spiritual or hypnotic?’ As I have thought these issues through, the more have I realised that the questions are presented in the language of traditional pentecostal theology, which is not my tradition, so my own bias emerges as I advocate caution over such dualism.

The divine, the natural, the demonic

I am much more comfortable with a world view that embraces not only the divine and the demonic, but also allows space for the natural – our humanness, created by God, but distorted by sin. I confess my sympathy for the comments of Andrew Walker, who, in writing about Demonology and the Charismatic Movement, says throughout the Middle Ages, a sound psychology of the spiritual life developed that distinguished between God’s acts, the devil’s ploys, and the normal processes of the natural world.

A Christian world view that is divided into the tripartite arenas of the divine, the natural, and the demonic is unlikely to fall prey to a paranoia that dissects the world into ‘us’ and ‘them’. Charismatic theologies and methodologies that do tend to divide the cosmos into God’s kingdom of light and Satan’s kingdom of darkness are in constant danger of first adopting a paranoid world view, and then becoming entrapped and socialized into the paranoid universe.11

Discernment will not create artificial separations, but it can offer wisdom in knowing the balance of forces at work. Even the question of separating the godly from the demonic is not clear-cut since we should expect to find a mixture, like wheat and tares. The fruit will help us discern in due course, but it is risky to pre-judge the balance.

The fact is that God made us complex beings, innately spiritual so that we may relate to Him. If these unfamiliar experiences bring people into a more intimate relationship with God, then we should welcome them. At the same time there will be people attracted to the phenomena ,seeking not God but the experience. Others will be attracted by the temptations of money, sex and power. To the extent these overshadow the Godly purpose of the experience, they will compromise the gospel, yet without extinguishing it.

The most common question I hear is ‘Are we dealing with something spiritual, or something psychological, and how can we know the difference?’ The question is impossible to answer because it comes from false assumptions. The dualism in the question, spiritual or psychological, comes from Greek thought, in contrast to the unified view of mankind expressed in Hebrew thought –

Plato had made a clear-cut distinction between mind and matter. Although Aristotle had recognised they were interdependent, he still insisted mind and matter were unlike. Even Descartes, who marks the beginning of modern psychology, held to a dualism…12

Wholeness and integration

Hebrew thought emphasises that wholeness or healing can only occur when the spiritual and the emotional come together as a total entity – the self.

Religious experiences are spiritual. They are also emotional, or should be. A response to the gospel is profoundly emotional in its significance. Worship, laughter, joy all bring changes which affect the emotions well as the endocrine system such that illnesses may be reduced or even cured. There is now a respectable literature on the effects of laughter in assisting cancer sufferers13.

We cannot automatically attribute the benefits of sustained laughter to the work of the Holy Spirit. Such phenomena are also seen in other religious contexts as well as totally secular ones. Nor should we dismiss benefits because they seem unusual, or because we find them hard to understand.

I believe in a God who cares as much about my emotional health and physical well-being as he does about my spiritual condition. And I believe that all these are inextricably entwined as one entity, the person, so that benefits to one affect all the rest, just as harm to one area also impacts the rest. I have found it helpful personally to follow these questions of interaction through with David Benner, who in his book Psychotherapy and the Spiritual Quest14 develops a strong argument for embracing the Hebraic understanding of human nature, favouring the term psychospirituality as a challenge to our dualist categories.

The either-or question is the wrong one, so the question about how to discern which is which becomes moot. Graham Twelftree, writing on the demonic, remarks helpfully on the difficulty when he says

An increasing number of psychologists and therapists employ a multiple-causation approach, recognising that mental illness and the demonic are not mutually exclusive but that either, both or neither may be the cause of illness. However, there are those represented by John White, who consider that science is helpless in diagnosing the presence of the demonic: ‘I can conceive of no demonic state which cannot be explained by a non-demonic hypothesis’. Therefore, because of the subtle, incoherent and devious nature of the demonic, the pastor or healer requires a God-given facility to discern the possible demonic dimensions of an illness.15

Although this paper was invited to have a primary focus on the current manifestations of the Toronto Blessing, it it clear that the question of discernment goes much wider than this. Quite apart from efforts to discern what is of God in major movements, there is also the personal question that presents when individuals show unusual signs of activity which may have similar ambiguity. Here too a broad range of opinions exists, from those who deny the demonic, to those who percieve this to be a very common phenomenon, all too often missed by secular and even Christian counsellors.

A ministry of discernment

Here too I would offer similar cautions to those above. While I have personally no doubt about the presence of the demonic in the experience of some who come for help, I could not be certain of this or more than a handful of cases in thirty years of practice. On those occasions, a time of prayer has been helpful but I have valued being able to call on those with specific gifts who have used their deliverance ministry to bring release.

On the other hand, I have met dozens who had been reported by their pastors as being possessed or demonized, whose condition had not improved with spiritual ministry, but who were benefitted by conventional psychological treatments. This suggests that a broader knowledge of alternative explanations would be helpful among those who exercise a ministry of discernment.

The most important area these days in which great care should be exercised lest people are actually made worse is in the area of what used to be called multiple personality disorder (now dissociative identity disorder)16. It is a common pattern for such persons to reject unacceptable parts of themselves as a key part of the disorder, even calling such parts evil or demonic, as their mode of trying to understand what is happening to them. This is particularly the case where Christians are struggling to understand the splitting which has occurred in their experience. Some are also able to recognise parts which are distinct or non-self, and not just unacceptable parts of the self. It is essential to distinguish between these two aspects, since the former parts need to be acknowledged and re-integrated into the whole person if healing is to be achived, while the latter parts may be understood as evil influences needing deliverance.

Concerning discernment, the important questions are ‘What is the outcome? ‘What is the fruit?’ ‘Is God glorified?’ ‘Are his works manifest?’ ‘Is there personal spiritual growth?’ ‘Is the body of Christ blessed?’ This is not just a ‘means justifies the end’ argument. We need great sensitivity and respect for one another when altered states of consciousness occur. There is vulnerability and trust at stake, so manipulation of any kind in order to promote signs and wonders cannot be ethically justified. We all know that short term ‘cures’ can remit later and engender bitterness and disillusionment against God.

In some contexts, powerful effects lead people away from God – to seek power, or money, or self-aggrandisement or occultic involvement or, as with the psychotic, an escape from reality. Where we see real and lasting change,with maturity of spirituality and a desire to know God more, then I believe God is at work, even though we recognise that human failings complicate that truth.

Notes

1.e.g. The most obvious either-or polemical tract is Henry Sheppard’s A New Wave of the Spirit? Revival or Satanic Substitute? Paradise, SA 1995.. For a solid historical commentary see Chap 2 of Harvey Cox Fire from Heaven. Addison Wesley, 1995. Specifically addressing the Toronto Blessing and RHB, see ‘Is it Revival?’ Mainstream, Summer 1994; Nigel Copsey, ‘Touched by the Spirit’, Baptist Times, Sept 15, 1994; Harry Westcott’s Vision Newsletter No. 64; Toronto Blessing-true or false? PWM Trust, 1994; Geoff Strelan, ‘Toronto Blessing: The Facts’, New Day, Feb. 1995.

2. In the clinical area, the use of biofeedback, which grew out of psychological research in the sixties, especially through the work of Neal Miller, has been developed as a way of gaining control over functions such as heart rate, pulse and body temperature with tremendous health benefits. Pain management, muscle re-education and migraine treatment are among the striking benefits.This approach relies on technology. Other religions have taught such control, using meditation and relaxation techniques, for centuries, especially in Asia.

3. Not only is there greater complexity of thought in relation to conscious/unconscious experiences. In addition, the very negative understanding of the unconscious as the residual location for our evil impulses and secret sinful desires is giving way to recognition that the unconscious can also be the repository of creativity, appreciation of beauty and the capacity for much good that has remained hidden. This more Christian understanding challenges the negative view of the Freudians. See especially, Wanda Poltawska, ‘Objectifying Psychotherapy’, Catholic Medical Quarterly, May 1992, 18-23: and George Matheson’s entry ‘Hypnosis and Spiritual Experience’ in Baker’s Encyclopedia of Psychology (ed. D. Benner) 1985.

4. Quoted in S. A. Baptist News, April, 1995, p.1.

5. A good historical linkage between trance phenomena and religious experience, and with reference to experiences in crusades, see George Matheson, ‘Hypnotic Aspect of Religious Experience’, Journal of Psychology and Theology, 1979, 7, (1), 13-21.

6. This argument was advanced by Nader Mikhaiel, Slaying in the Spirit – The Telling Wonder (self published, 1992). He makes a convincing case for showing that the phenomena of slaying in the Spirit are very similar to those found in hypnotic states, but then goes on to a guilt-by-association argument that hypnosis is intrinsically demonic, and therefore rejects what happens when people are slain in the Spirit. This association with the demonic is illogical and unwarranted. There really is no reason to fear the professional and ethical use of hypnosis for therapeutic purposes. Most of the objections to it arise from false stereotypes, second-hand misinformation and selective quotes from Christian authors. For an alternative view, see Court, J. H., ‘ Hypnosis revisited’, Interchange, 1984, 34, 55-60; Court, J. H., ‘Hypnosis and Inner Healing’, Journal of Christian Healing,,1987, 9,(2), 29-35, and Court J. H. (in preparation) Hypnosis, Healing and the Christian.

7. Acts 10:10

8. Acts 10:28; Gal.3:28

9. Smith, William (1863) A Dictionary of the Bible. London. pp. 1566-68.

10. Cox, Harvey (1995) Fire from Heaven. Addison-Wesley.

11. Walker, A. (1994) ‘Demonology and the Charismatic Movement’, In T. Smail, A. Walker and N. Wright (eds.) The Love of Power and the Power of Love. Minneapolis: Bethany House. p. 56.

12. Whitlock, Glenn (1983) ‘The structure of personality in Hebrew psychology’, in H. N. Malony (ed) Wholeness and Holiness. Grand Rapids: Baker Book House. p. 47.

13. The emerging specialisation of psychoneuroimmunology is proving very effective in bringing healing, and conceptually challenging the traditional dualism. Norman Cousins was a pioneer in showing that laughter can be therapeutic.

14. Benner, David. (1989) Psychotherapy and the Spiritual Quest. Grand Rapids: Baker Book House.

15. Graham Twelftree, writing an entry ‘The Demonic’, in David J.Atkinson and David H. Field (eds.) New Dictionary of Christian Ethics and Pastoral Theology. Leicester: InterVarsity Press. 1995. pp. 296-297.

16. Dissociative Identity Disorder is the term now used in the Diagnostic and Statistical Manual of the American Psychiatric Association, 1994 (known as DSM-IV).

_____________________________________________________________

(c) John H. Court, 1995.

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What on earth is God doing? by Owen Salter

Times of Refreshing, by Greg Beech

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Catch the Fire, by Dennis Plant

Reflections, by Alan Small

A Fresh Wave, by Andrew Evans

Waves of Glory, by David Cartledge

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Discernment, by John Court

Renewal Ministry, by Geoff Waugh

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Christian ministry, Christian renewal ,

Balance, by Charles Taylor

by Geoff 23 May 2011 No Comments

Balance

by Charles Taylor

Bantu Language, Uganda

 

Dr Charles Taylor was a well-known linguist, Bible teacher, author, and Christian magazine contributor.  His Ph.D. researched the Bantu Nkore-Klga language in Uganda.

 

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_______________________________

I was privileged to receive a blessing

through the work of God

in the East African revival

_________________________________

It is almost impossible to record faithfully the details of a true work of God. This is because the people involved in the work itself are so taken up with the move that they have neither the time nor the inclination to consider recording the events. Those outside the move are often antagonistic and have no desire to probe further into the matter. Or they may just be biased and will tend to distort what they see. In all this there is also a great deal of human fear.

Looking for Lasting Results

Because of these things, the best source of truth is almost certainly the word of someone who was at the centre of the movement, recalling it sometime after it began. For example, we can generally rely on the report by Jonathan Edwards of the revival that took place in his church and the surrounding areas in the 18th century as recorded by him about six years later, when, as it were, the dust had settled and the lasting results could be seen.

I was privileged to receive a blessing through the work of God in the East African revival, which began in 1936. I didn’t arrive until 1952, but by that time the results were obvious. When my family and I arrived, people, including missionaries, were still divided. There were those ‘inside’ and those ‘outside.’ We felt happy to be on the inside, and were remarkably blessed. I lost the fear of man, which had been a problem for me up to then.

The East African revival was not Pentecostal or charismatic, but it was what one might term a revival of repentance among Christians and also towards unsaved people they had wronged. There was a clear cut difference between ‘revived’ and other Christians. Worldly business people would employ ‘saved’ East Africans in their homes and businesses, because they could completely trust them and rely on them to work hard.

The best test of a movement of this kind is the same sort of test the Bible gives us for the genuineness of a prophet’s word. Does the fruit correspond with the promise? In Jonathan Edwards’ case he stated that changed lives were the best confirmation that it had been a work of God, plus the fact that the work was continuing. In East Africa the work was still ongoing twenty and more years later.

Blessings are for God’s Glory

I would like to evaluate some of what has been happening in the light of Scripture, bearing in mind also what God has done in past revivals, particularly drawing on the reports of Jonathan Edwards who, as an intellectual, could hardly be biased towards the emotional events he witnessed in New England!

The word ‘blessing’ is currently being used extensively, especially in connection with the move in Toronto. I was struck by the fact that the first reference in Scripture of this word is to God’s assurance to Abram that he will be a blessing to others. This reminded me that blessings are not to be sought for their own sake, or for our own satisfaction, but really for the glory of God.

The word ‘bless’ itself comes earlier, in Genesis 1, where it shows God’s attitude to his newly created humans and animals (v 22,28). He provided them with all necessary and pleasant objects and made life attractive for them. Blessings are not just scattered around in an indiscriminate way. In most cases they are conditional on obedience. John 7:37-39 is regularly quoted these days and clearly says that in order to receive Holy Spirit blessings of rivers of living water, we have to come to Jesus.

I’m not sure who it was that first gave this revival the label ‘laughing revival’, but I see it as unfortunate in that it stresses what is really a side-issue. Perhaps it was the media, in which case it means that those who were blessed didn’t see the laughter as of great significance in itself.

The Bible contains only 40 references to laughing and laughter, whereas there are 169 references to weeping. The most positive reference I could find concerning laughter was in Psalm 126:2, where it is the accompaniment to release from captivity. The kind of laughter I have witnessed in connection with the present move has been a sort of ‘laughing with glee,’ undoubtedly triggering some kind of release.

In our local churches most leaders are wisely saying that the important thing is the inner spiritual blessing, so that’s a healthy sign.

Distinguishing Marks of Revivals

As we look at the history of revivals we find that in most of them there have been strange phenomena, just as the first Pentecost was accompanied by great joy and by tongue-speaking, then a quite unfamiliar phenomenon for the inhabitants of Jerusalem. The moves in England and America in the 1730s both involved occasional outbursts of laughter, as recorded in Wesley’s Journal and in Edward’s accounts. Both leaders allowed it but tried to keep it under control.

Because Jonathan Edwards went to some trouble to evaluate the New England part of the revival, it is helpful to note some of his considered remarks about revivals. What follows is a summary of Edwards’ The Distinguishing Marks of a Work of the Holy Spirit of God. Firstly, nine aspects he said we should not be disturbed about.

* Unusual events

* Physical phenomena

* An increase in speaking of God.

* An increase in ‘ecstasy and imagination.’

* The fact that some just imitate others.

* The fact that some are unwise and ‘unorthodox.’

* Some interference by Satan.

* Some small amount of bad doctrine and practice.

* A trembling fear of hell.

Some of these objections were made by unbelievers. And here is a summary of what he regarded as positive signs:

* The Lord Jesus is magnified.

* There is strong conviction of sin.

* An increase in regard for Scripture

* An increase in truth and honesty.

* Love, unselfishness and humility increase.

Finally, the marks of the 1735 revival itself were:

* It was widespread.

* All ages and types were affected.

* People were convicted of the reality of the truth of God.

* People’s behaviour changed completely.

* People subject to phenomena were sincere and did not lose their reason.

* There was an increase in desire for others’ salvation.

It was also recorded that the phenomena decreased as people became more established in the faith.

The Present Move

Can we apply any of this to the present move? First, we should not be unduly disturbed by phenomena, imitations and irregularities. We should look for the positive signs. As regards comparisons with 1735, and also with the East African revival, one thing that always seems to me to be a mark of God’s activity is that when a move comes, it is found to have started independently in places far removed from each other. In older times, communication was not so good as now, so nowadays this criterion is harder to apply.

In at least two local churches to the north of Sydney, many children in their attached Christian schools were affected independently of the events in the churches. It’s too early to look at behaviour changes or a renewed evangelistic thrust. However, in at least one case I know of, the laughter has accompanied a real character change for the better.

Should we then accept everything that comes? I suggest we follow the biblical advice: ‘Test all things; hold fast what is good.’ (1 Thess. 5:21 NKJV).

* Let us ensure that appeals to the Holy Spirit do not eclipse the worship of our Lord Jesus Christ. The Spirit typically prefers to stay in the background.

* Let’s not confuse feelings with the genuine touch of the Spirit. Should the mind be switched off?

* Experiences can even be consciously ‘faked’. It may happen now, and such things, if perceived, should be dealt with.

* Should we promote the term ‘drunkenness?’ The world may use it, but remember, a drunk is out of control. Peter denied the allegation!

Adjustments

I note with pleasure that lack of balance is being adjusted by wise leadership. Two generations ago Christians were over-intellectual and needed emotional outlets. Today, both in churches and in the world, cold rationalism is unpopular. Our present danger is to look to experience alone to solve problems. We still need a renewal of the mind (Rom. 12:2).

May the Lord be allowed to exercise his control over his people!

_______________________________________________________

(c) The Australian Evangel, May 1995, pages 37-38, PO Box 336, Mitcham, Victoria, 3132.  Used with permission.

© Renewal Journal 7: Blessing, 1996, 2nd edition 2011
Reproduction is allowed with the copyright included.

Now available in updated book form (2nd edition 2011)

Renewal Journal 7: Blessing
Renewal Journal 7: Blessing – PDF

Renewal  Journal 7: Blessing – Editorial

What on earth is God doing? by Owen Salter

Times of Refreshing, by Greg Beech

Renewal Blessing, by Ron French

Catch the Fire, by Dennis Plant

Reflections, by Alan Small

A Fresh Wave, by Andrew Evans

Waves of Glory, by David Cartledge

Balance, by Charles Taylor

Discernment, by John Court

Renewal Ministry, by Geoff Waugh

Also in Renewal Journals bound volume 2 (Issues 6-10)

Renewal Journals Vol 2, Nos 6-10

Renewal Journals Vol 2: Nos 6-10

Renewal Journal Vol 2 (6-10) – PDF

Amazon – Renewal Journal 7: Blessing

Amazon – all journals and books

See Renewal Journal 7: Blessing on Amazon and Kindle and The Book Depository

Link to all Renewal Journals

All Renewal Journal Topics

1 Revival,   2 Church Growth,   3 Community,   4 Healing,   5 Signs & Wonders,
6  Worship,   7  Blessing,   8  Awakening,   9  Mission,   10  Evangelism,
11  Discipleship,   12  Harvest,   13  Ministry,   14  Anointing,   15  Wineskins,
16  Vision,   17  Unity,   18  Servant Leadership,   19  Church,   20 Life

Revival Blogs Links:

See also Revivals Index

See also Revival Blogs

See also Blogs Index 1: Revivals

GENERAL BLOGS INDEX

BLOGS INDEX 1: REVIVALS (BRIEFER THAN REVIVALS INDEX)

BLOGS INDEX 2: MISSION (INTERNATIONAL STORIES)

BLOGS INDEX 3: MIRACLES (SUPERNATURAL EVENTS)

BLOGS INDEX 4: DEVOTIONAL (INCLUDING TESTIMONIES)

BLOGS INDEX 5: CHURCH (CHRISTIANITY IN ACTION)

BLOGS INDEX 6: CHAPTERS (BLOGS FROM BOOKS)

BLOGS INDEX 7: IMAGES (PHOTOS AND ALBUMS)

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Christian ministry, Christian renewal ,

Waves of Glory  by David Cartledge

by Geoff 23 May 2011 No Comments

Waves of Glory

by David Cartledge

Dr David Cartledge wrote as President of the Southern Cross Bible College and an Assemblies of God National Executive member.

Renewal Journal 7: Blessing – PDF

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Also in Renewal Journals bound volume 2 (Issues 6-10)
Renewal Journal Vol 2 (6-10) – PDF

____________________________________________

people have been wonderfully changed

and drawn into a deeper consecration to the Lord

_____________________________________________

In November 1994 I was dramatically confronted by the power of God during ministry to a line of people who had come for prayer at Southside Assembly in Brisbane. About two thirds of the way along the line I reached my hand out over a lady on the floor to pray for her. She had been powerfully prostrated before anyone had prayed for her or touched her. As I reached out over her I was suddenly immobilised, unable to move or speak.

Incredible personal experience

I was not aware of any passage of time and thought that this was just momentary before crumpling to the floor. While on the floor I was still unable to move in any way. I could not open my eyelids or speak or move my hands at all. The pastor and congregation were concerned and mystified, and called a nurse to take my pulse and check if I was still alive!

After a while I became afraid, wondering what was happening to me. ‘What has gone wrong. What is happening to me, Lord?’ I cried out in my mind since there was no voice to speak with. He answered me straightaway, ‘I just want you to see what I can do if I can get you out of the way.’

This overwhelming and uncomfortable experience was to get my attention and become the beginning of a process which has turned my heart towards the Lord in simplicity and sincerity more than ever before in my life.

The pastor later told me that when I reached out to pray for the lady on the floor I was instantly frozen like a statue for about fifteen minutes. Then I was violently thrown backwards through the air landing feet away from where I had been standing, and was paralysed for more than another hour. It was after 11 p.m. when that manifestation of the power of God lifted enough for me to sit up. There was an awesome sense of the presence of God in the room and we worshipped until midnight.

‘Burning Bush’ Confrontations

Through the rest of the weekend the power of God broke out in astonishing ways. There were manifestations of God’s glory and power which I had not been familiar with. The majority of those coming for prayer were powerfully prostrated. No one had hands laid on them and most times these people fell to the floor without anyone catching them. Many were crying and some were overcome with holy laughter. The senior pastor was so under the power of God that he could only be described as drunk in the Spirit.

The next weekend I was due to minister at Westside Assembly in Adelaide and once again the power of God broke out in the meetings in ways that astonished us all. The senior pastor was so powerfully touched by the Spirit that he was unable to drive home. Many were weeping, laughing and falling to the floor before they were prayed for. The reports since that time are of people who have been wonderfully changed, and have been drawn into a deeper consecration to the Lord.

These two amazing weekends had an even greater effect on Marie and me. We felt that we had been confronted by a ‘burning bush’ and, like Moses, needed to turn aside to see this great sight.

Pressing In

During December we travelled to Toronto and spent a week at the Airport Vineyard Church where multitudes have been wonderfully touched by the Spirit since January 1994. In one year more than 100,000 people have attended these meetings which have been conducted every night since then except Mondays.

It was challenging and impacting to see about 1,500 people each night pressing in for a visitation of God. The intense spiritual hunger amazed me. Hundreds stood outside the auditorium for up to two hours before the service started, to get a seat. Every night the temperature was below freezing and some nights it went as low as minus 21 degrees!

Although there were many things occurring in these meetings which were unusual and hard to explain we were mightily touched by the Spirit of the Lord, and our desire for a closer relationship with him was intensified during this week.

Early in January we travelled to Florida to attend the Rodney Howard-Browne camp meeting held in the 10,000 seat Carpenter’s Home Church in Lakeland, pastored by Karl Strader. The camp meeting had taken up all the hotel facilities within the Lakeland area. Even though we had booked more than six weeks before, the closest motel we could get was 24 miles away. There were registrants from 49 US states and 32 foreign countries. No amount of words will do justice in reporting what we were to experience!

Manifested glory of God

We arrived at 5 p.m., two hours early for the Monday evening service and found it hard to get a seat. There were about 2,000 present as soon as the doors opened at 6 p.m. and by the time the service commenced at 7 p.m. the ground floor was filled with around 7,000 people. The worship was wonderful and there was an immediate and tangible sense of the presence of the Lord.

In his first message, Rodney declared that in the last days the supernatural will become normal and natural, that it is not normal for Christians to be miserable, joyless and depressed. At this point great waves of glory began to sweep over the congregation. There was a long period of people standing during the sermon and shouting to God. The atmosphere was electric with the presence of the Lord.

Rodney said that many have mocked and characterised these meetings as the ‘laughing revival’ and have missed the boat. Every genuine revival has had a stone of offence – God provides a reason for people who want to find fault with what he is doing so they can salve their conscience in resisting him. While many are laughing, just as many are quiet or weeping. The real object is the manifested glory of God.

Awesome power and presence of God

There had been no altar ministry yet and we were still in the middle of receiving the preaching. There was an incredible sense of God’s awesome power and presence. I have seen just about every possible manifestation before but had never been in a meeting remotely like this.

Rodney said that the majority of Pentecostals and charismatics had been baptised with the Spirit and had spoken in tongues, but now that is all they can do. And they do this by habit, and mechanically without impact on their lives. They know nothing about ‘yielding’ to the Spirit.

While he was speaking both the lady camera operator on the platform and one of the musicians went out under the power. He was not anywhere near either of them. They were just overcome through the preaching and fell to the floor.

In every evening service he gave a very strong, tenacious, specific and long altar call for salvation and restoration of backsliders. He was very bold and authoritative and every time there was a huge response.

No substitute

The manifestation of the Spirit in the meetings were quite incredible. There were many laughing in the Spirit with supernatural joy, but probably as many were weeping or struck with a holy quietness in the middle of the noise. There were large numbers falling under the power of God, most of whom were not prayed for or touched by anyone. Often people would fall out of their seats during the preaching or other ministry and be prostrate on the floor for the rest of the service and sometimes for hours afterwards.

One of the most common manifestations we observed was to be so overcome by the Spirit that it both felt and looked like drunkenness. Often it was hard to stand or walk. On one occasion it was impossible for me to drive the car, and Marie had to be supported to the car at another time. We both experienced holy laughter and strong bouts of holy weeping, but in it all the dominant feature was a renewed love for the Lord and his Word as well as a stronger desire for prayer and to be continually in his presence more than ever before in our lives.

There is no substitute for this glory and anointing. We have been robbed so long by ‘safe’ and ‘sterile’ Pentecost which can only deliver words of human wisdom, but does not know anything about the demonstration of the Holy Spirit. During these incredible meetings we felt that we were being drawn out to where we can never return. We decided to cross the line for the new wine and to drink so deeply of the Spirit that he would have full control of our lives.

There were many times during this week when Rodney could not continue to preach and was immobile and speechless behind the podium for a long time. I was impressed with his commitment to allow the Holy Spirit complete freedom in the services and to wait on him until he was sure of the direction the meeting was to take when anything out of the ordinary began to occur.

Glorious vision for Australia

One evening he invited all the international visitors to come for prayer and some of the Australian group stood together to pray for our country. As soon as he touched us we all fell to the floor. Not once during this week was there the slightest suggestion of anyone pushing people over in any of these meetings. Marie was totally overcome with the joy of the Lord, however I was totally silent and felt closed in with God. After a while I was aware that I was seeing something clearly.

It was as though I was up in the sky looking down and saw land wreathed in thick fog. As I peered into the fog I recognised that it was the coastline of Australia. There were some places where the fog was not so dense but it was still persistent and many years old. I could see through it over Brisbane, parts of Queensland and Adelaide. The thickest fog was over Sydney which was almost black in density. Canberra and Tasmania and some parts of the inland regions and centre of the country were also very dense. Melbourne seemed to have equally dense fog over it but it was a different colour, like the thick smoke from bushfires and it was swirling around. I am still not sure what this means.

As I watched in the vision a small swirling wind like a cone (an upside down tornado) began in the sky high over Sydney and kept increasing in intensity and size as it descended closer to the earth. Soon the base of the cone was covering all of the greater region and the fog was sucked up by this swirling tornado and the entire Sydney region was cleared of fog. Then all of the fog from every part of Australia began to be sucked up into this vortex of power and was destroyed. Strangely, the fog from some of the areas further away from Sydney seemed to be drawn into the vortex before that, covering areas closer to Sydney. As soon as all of the fog was gone, intensely bright sunshine began to shine on the entire country.

The sunshine was so bright that in the vision it was painful to my eyes and I was squinting to be able to endure this intense light. As the light struck the country, Australia began to radiate like a glorious jewel and flashes of coloured rays began shooting out from the country all over the rest of the world which for the most part seemed to be in darkness. Wherever those beams of reflected and radiating glory touched other nations great swathes of permanent light were cut through the darkness.

This vision has not left me since and I believe that I was seeing the fulfilment of the prophetic promises that Australia is to be the ‘Great Southland of the Holy Spirit.’ I do not think anyone has comprehended the glory that God intends for this entire nation. I cannot any longer settle for a little program which merely addresses the peripheral problems of our land. It is not just more churches we need but the manifested glory of God. More religion or more of the same may only deepen the fog.

Jesus must be exalted

During that week Rodney challenged those people who just come to his meetings to ‘laugh and roll on the floor’ but do not allow the Holy Spirit to change them. He said the entire purpose of this move of God is change. He called these people ‘drug addicts’ looking for their next fix of spiritual cocaine. Unless they accept change and never be the same again they miss the whole point. He specifically targeted smoking, drinking, cursing and immorality. He said that there are some ministers who think they have a free pass and do not have to live to the same standards as they preach. They freely indulge in the 17 works of the flesh instead of the 9-fold fruit of the Spirit.

He also took issue just as strongly with many of the religious routines that the church has substituted for the genuine work of the Spirit of God, and with pharisaical preachers who resist the work of the Holy Spirit of God in their own lives and in the churches they control.

The ministry was strongly exalting Christ, especially in the emphasis of the worship and ministry as well as the incredible results of a renewed relationship with Jesus and a deeper desire for holy living which was evidenced in everyone I spoke to during that week of divine visitation. The yielding to the Holy Spirit certainly produced what Jesus in John 16:13-14 (NKJV) said it would: ‘When he, the Spirit of truth is come, he will take of what is mine and declare it to you.’ I have never seen or experienced any ministry which caused such a desire for Christlikeness or confronted bondage and brought about deep and genuine repentance in so many people.

Let the waves of glory roll on!

________________________________________________________

(c) The Australian Evangel, May 1995, pages 33-35, PO Box 336, Mitcham, Victoria, 3132.  Used with permission.

© Renewal Journal 7: Blessing, 1996, 2nd edition 2011
Reproduction is allowed with the copyright included.

Now available in updated book form (2nd edition 2011)

Renewal Journal 7: Blessing
Renewal Journal 7: Blessing – PDF

Renewal  Journal 7: Blessing – Editorial

What on earth is God doing? by Owen Salter

Times of Refreshing, by Greg Beech

Renewal Blessing, by Ron French

Catch the Fire, by Dennis Plant

Reflections, by Alan Small

A Fresh Wave, by Andrew Evans

Waves of Glory, by David Cartledge

Balance, by Charles Taylor

Discernment, by John Court

Renewal Ministry, by Geoff Waugh

Also in Renewal Journals bound volume 2 (Issues 6-10)

Renewal Journals Vol 2, Nos 6-10

Renewal Journals Vol 2: Nos 6-10

Renewal Journal Vol 2 (6-10) – PDF

Amazon – Renewal Journal 7: Blessing

Amazon – all journals and books

See Renewal Journal 7: Blessing on Amazon and Kindle and The Book Depository

Link to all Renewal Journals

All Renewal Journal Topics

1 Revival,   2 Church Growth,   3 Community,   4 Healing,   5 Signs & Wonders,
6  Worship,   7  Blessing,   8  Awakening,   9  Mission,   10  Evangelism,
11  Discipleship,   12  Harvest,   13  Ministry,   14  Anointing,   15  Wineskins,
16  Vision,   17  Unity,   18  Servant Leadership,   19  Church,   20 Life

Revival Blogs Links:

See also Revivals Index

See also Revival Blogs

See also Blogs Index 1: Revivals

GENERAL BLOGS INDEX

BLOGS INDEX 1: REVIVALS (BRIEFER THAN REVIVALS INDEX)

BLOGS INDEX 2: MISSION (INTERNATIONAL STORIES)

BLOGS INDEX 3: MIRACLES (SUPERNATURAL EVENTS)

BLOGS INDEX 4: DEVOTIONAL (INCLUDING TESTIMONIES)

BLOGS INDEX 5: CHURCH (CHRISTIANITY IN ACTION)

BLOGS INDEX 6: CHAPTERS (BLOGS FROM BOOKS)

BLOGS INDEX 7: IMAGES (PHOTOS AND ALBUMS)

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An Article in Renewal Journal 7: Blessing
https://renewaljournal.com/2014/12/02/blessing/
Renewal Journal 7: Blessing – PDF
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Renewal Blessing  by Ron French

by Geoff 23 May 2011 2 Comments

Renewal Blessing

by Ron French

Ron, Janie & Tim French

 

The Rev Ron French, a Uniting Church minister, wrote when editor of Living Water, the Journal of the Uniting Church Queensland Synod Committee for Renewal Ministries.

 

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An Article in Renewal Journal 7: Blessing
https://renewaljournal.com/2014/12/02/blessing/

Also in Renewal Journals bound volume 2 (Issues 6-10)
Renewal Journal Vol 2 (6-10) – PDF

____________________________________

There’s a world of difference between

a commitment to the Lord

and a relationship with the Lord.

____________________________________

It was a warm night in March, 1995, as around 2,000 people crowded into the worship centre and overflowing areas of Northside Christian Family in Brisbane.  The organisers had been expecting 400-500 but 800 had registered for the day event and many more had gathered for the Wednesday night meeting once it was known it was open for general attendance.

The reason?  To find out what this ‘Toronto blessing’ was all about.  To find out if God indeed was blessing people with an outpouring of his Spirit, and, if that was so, to get some for themselves, for the people who had gathered were hungry.

Pastor John Lewis introduced us to Baptist pastor Guy (pronounced Gee) Chevrau, and some of what Gee shared with us over the next three days is summarised here.

What cannot be fully expressed is what happened after the message.

I’ve seen people slain in the Spirit before as the man out the front shouts for the power of God to come down and with hand on forehead down they go.  But this was different.  There was no hand on forehead, nor was there shouts from those in charge.  Instead a gentle voice invited to you to close your eyes and fix your vision on Jesus, and, in many cases, legs out from underneath you and gentle down you went.

This was also followed by laughing or sobbing or twitching or moving or jerking or some or all of the above.  Some explanation of the phenomena follows in this article.

Guy shared with us that it ought not surprise us that God should want to initiate a blessing upon his people at particular times and in particular places.  He said in the UK you can now travel 30 miles in any direction and find an outpouring of God in this way.  His comment:

This new move of God is taking us out to where we cannot return.

God is calling us to a radical theological humility.

There’s a world of difference between a commitment to the Lord and a relationship with the Lord.

God desires not just the former but also the latter.

Is this from God?

Guy cautioned us on judging the phenomena.  He called on us to wait six months and then look at the kind of fruit we have.

Do we have a renewed desire for worship?

Have the dividing walls come down?

Are we feeding the poor?

Are we praying for the sick?

Is there a renewed love for God’s word?

Is it a privilege to pray?

Has fear and insecurity been lifted off?.

Where did this come from?

Randy Clark is the founding pastor of the Vineyard Fellowship in St.  Louis.  After years of seeing little fruit and power in his ministry he became desperately hungry for God.  Hearing of unusual manifestations of God’s presence through the ministry of South African evangelist, Rodney Howard-Brown, Randy attended one of Rodney’s meetings at Tulsa, OK.  Randy was powerfully touched and, in going home, began to see a similar outbreak of the Spirit among his people.

In January 1994 John Arnott, pastor of the Toronto Airport Vineyard invited Randy to come to Toronto to speak and minister.  Two days of meetings in Toronto turned into what, to date, have been 90 days of almost continuous in numerous locations in Ontario and in the United States.

The meetings have been dubbed renewal rather than a revival by psychiatrist and author John White and by John Wimber, international leader of the Association of Vineyard Churches.

Randy and those who have been associated with him say that this move of God is more associated with refreshing the church and calling home the prodigals than salvation for the lost.  People are coming to Christ but not in the numbers one typically sees in times of revival.

The Toronto Airport Vineyard now has meetings of refreshment every night of the week except Monday and people from all over the world have attended and gone home blessed.

The ministers and leaders of Northside Christian Family and Garden City Christian Church have been across and the ‘Catch the Fire’ meetings at Everton Park occurred in response to these people meeting with this new wave of God’s presence.

Now various Uniting Churches are experiencing this blessing.

The small group which meets at Rosewood Uniting Church on a Sunday night began experiencing some of these manifestations of the Spirit after the April John Wimber conference last year.

This particularly related to the shaking and laughing but in late January /early February this year the falling and resting in the Spirit was added to the agenda.  We didn’t understand what was happening at first, except we realised God was doing something.  Attending the meetings at Everton Park clarified a number of issues for us.  Since then the manifestations have only increased.

Those who have been hungry and desperate for an outpouring of God in their lives and in ministry have come forward for a blessing and have rested in the Spirit as he has gently blessed them.  The other manifestations have occurred as well.

To explain this further, the following comments are adapted from Guy Chevrau’s teaching.

What does the Bible and the church say?

There are basic doctrinal approaches in the Bible.  These include:

a.  Christian theology (what Christians are to be believe),

b.  Christian ethics (how Christians ought to behave),

c.  Christian experience or practice (what Christians do).

When dealing with supernatural phenomena, we are dealing with the area of Christian practice.  While there is primary text dealing with prophetic revelation, there are no primary texts that clearly state that Christians are to fall down, shake or look drunk during seasons of divine visitation.

There are, however, a number of secondary (remember, secondary does not mean invalid or unimportant) texts that illustrate that these were some of the responses people had during the moments of divine visitation.

There are also numerous examples of similar phenomena in church history, especially in seasons of revival.  The purpose in putting this information together is to develop a biblical apologetic for what we see happening among us.  Much of what we are seeing is strange to the natural mind.  The following are some of the phenomena that we have seen in our meetings: falling, shaking, drunkenness, crying, laughter, and prophetic revelation.

Are these manifestations biblical?

First it needs to be said that it is perfectly normal and even necessary to inquire into the biblical nature of Christian experience.  It is also OK to admit that much of this looks ‘weird’ as long as we don’t prematurely judge it.  When Paul first went to the Greek city of Berea, the book of Acts says that the Bereans were more noble than the other Jews Paul had encountered in Greece because they ‘searched the Scriptures daily to see if what Paul was saying was true.’ (17 v 11)

When we ask.  ‘Is it biblical?’ we are probably asking for what is commonly called proof text.  A proof text is a portion of Scripture that, when taken in context, validates a particular position we are taking.  In order to ascertain whether these phenomena are biblical, we need to lay down some ground rules for solid interpretation.

Falling

The most common phenomena we have seen in our meetings is people falling down.  Often they remain conscious but engaged with the Lord.  They feel weak and find it difficult to do anything but rest with God.  We have seen that as they lay with the Lord they have had significant changes in their lives.

Genesis 15:12  –  This literally reads ‘A deep sleep fell on Abram’.  This is the same word that is used when God put Adam to sleep when he made Eve (Genesis 2:21).

1 Samuel 19   –  This text shows that for something close to a 24 hour period Saul lay in a prone position with God speaking through him.

Ezekiel 3: 23;  Daniel 8:17; 10:9  –  being overwhelmed

Matthew 17: 6,7; John 18: 6  –  As Judas and the soldiers came to arrest Jesus, they had an interesting encounter.  ‘When Jesus said.  ‘I am he,’ they turned back and fell to the ground.’ Here we see an immediate falling back in response to the presence of Jesus.  They were apparently able to get up shortly thereafter because they went on to arrest Jesus.

Acts 9:3  –  When Paul was apprehended on the road to Damascus by a light from heaven, he says, ‘I fell to the ground and heard a voice.’ Again we see that falling was a normal response to a divine visitation.

Revelation 1:17  –   Here we see an experience similar to Adam’s and Abram’s where the person not only falls but is also unconscious for an extended period of time.

Jonathan Edwards, the main instrument and theologian of the Great Awakening in America (1725 – 1760), says in his Account of the Revival of Religion in Northampton 1740 – 1742:

Many have had their religious affections raised far beyond what they had ever been before, and there were some instances of persons laying in a sort of trance.  Remaining perhaps for a whole twenty-four hours motionless, and with their senses locked up, but in the mean time under strong imaginations, as though they went to heaven and had there a vision of glorious and delightful objects.

It was a very frequent thing to see outcries, faintings, convulsions and such like, both with distress, and also admiration and joy.

It was no the manner here to hold meetings all night, nor was it common to continue them till very late in the night; but it was pretty often so, that there were some so affected, and their bodies so overcome, that they could not go home, but were obligated to stay all night where they were.

Charles Finney (1792-1875) was one of the most powerful revivalists since the reformation:

At a country place named Sodom, in the state of New York, Finney gave one address in which he described the condition of Sodom before God destroyed it.  ‘I had not spoken in this strain more than a quarter of an hour.’ says he ‘when an awful solemnity seemed to settle upon them, the congregation began to fall from their seats in every direction, and cried for mercy.  If I had had a sword in each hand, I could not have cut them down as fast as they fell.  Nearly the whole congregation were either on their knees or prostrate.  I should think in less than two minutes from the shock that fell upon them.  Everyone prayed who was able to speak at all.’ Similar scenes were witnessed in many other places.

A remarkable power seemed to accompany the preaching of George Fox where ever he went, whether in Britain or America, Germany, Holland or the West Indies.  He usually went about the country on foot, dressed in his famous suit of leather clothes, said to have been made by himself, and often sleeping out of doors or in some haystack.  He was ridiculed and persecuted, beaten and stoned, arrested and imprisoned, more frequently perhaps than any other man, and yet the Lord seemed to greatly bless and own his labours.

Describing his meetings at Ticknell, England, he says ‘The priest scoffed at us and called us “Quakers”.  But the Lord’s power was so over them, and the word of life was declared in such authority and dread to them, that the priest began trembling himself, and one of the people said “Look how the priest trembles and shakes, he is turned Quaker also”.’

Conclusion: There is a biblical precedent for shaking in God’s presence.  In the verses where the cause of shaking is mentioned, it has to do with holy fear.  The shaking we are experiencing seems to be related more to prophetic ministry and impartation of spiritual fights of which parallels can be seen in Fox’s ministry.

Drunkenness

Jeremiah 23:9 – as drunk

Acts 2:13 ff  –  ‘Some, however, made fun of them and said, ‘They have had too much wine.’

Compare Acts 10:44-46   where apparently the same kinds of phenomena occurred with the Gentiles.  That the 120 newly filled believers were acting in a ‘drunken’ manner is what is known as an argument from silence.  The text never says that they were but it is obviously inferred.  They would not be accused of being drunk because they were speaking in different languages.  They would have been accused of such because they were acting like drunks.  ie.laughing, falling, slurred speech by some, boldness through lack of restraint, etc..  The analogy of the gift of the Spirit being ‘new wine’ would lend itself to the connection.

Eph 5:8ff:   In a passage dealing with the Ephesians putting off their old carousing lifestyle, Paul exhorts them ‘Do not get drunk on wine which leads to debauchery, instead be filled (Greek present tense ‘keep on being filled’) with the Holy Spirit’.  Paul is contrasting carnal drunkenness with spiritual filling.  Given the tense of the Greek verb, he appears to also be making an analogy as well as a contrast.  Being filled with God’s Spirit is similar to being drunk on wine.  The difference is that the former is holy while the other is sinful.

Shaking

Shaking is also common in our meetings and is one of the hardest phenomena to understand.  The kinds of shaking vary greatly.  Sometimes the shaking is accompanied by all sorts of bodily contortions, sometimes mild, sometimes almost violent.  What, if any, biblical precedent is there?

Daniel 10:7;  Psalm 99:1;  114:7; Jeremiah 5: 22  –  trembling

Jeremiah 23:9  –   This is a significant verse because Jeremiah is relating that what happened to him on at least one occasion involved a trembling/shaking of his bones.  His wording seems to imply that he shook from the inside out.  It would take a powerful force to cause his bones to quiver inside his body.  The analogy to being overcome could also be a reference to being entranced by the coming of the prophetic word.  This text is an answer to God’s plea in Jeremiah 5: 22.

Hab.  3:16;  Acts 4:31;  James 2:19:

George Fox (1624 – 1691) founder of the Quakers:

After a life changing experience with the Holy Spirit.  Fox had some remarkable experiences.

After passing through the experience described above, Fox was mightily used of God, and great conviction of sin fell upon the people to whom he preached.  ‘The Lord’s power began to shake them’ says he,, ‘and great meetings we began to have, and a mighty power and work of God there was amongst people, to the astonishment of both people and priests.’ Later, he says, ‘After this I went to Mansfield, where there was a great meeting of professors and people; here I was moved to pray, and the Lord’s power was so great, that the house seemed to be shaken.’

Crying

Neh 8:9; 2 Chron 34:27; Lk 19: 41; Heb.  5:7.

Acts 2:37  –  This text doesn’t say they wept but it’s hard to imaging ‘being cut to the heart’ as not evoking that emotional response.

John Wesley (1703-1791):

On April 17, 1739,, there was another remarkable case of conviction of sin, in Bristol, Wesley had just expounded Acts 4 on the power of the Holy Spirit, ‘We then called upon God to confirm his Word’ says he.  ‘Immediately one that stood by (to our no small surprised) cried out aloud, with the utmost vehemence, even as the agonies of death.  But we continued in prayer till ‘a new song was put in her mouth, a thanksgiving unto our God’ Soon after, two other persons (well known in this place, as labouring to live in all good conscience towards all men) were seized with strong pain, and constrained to roar the disquietness of their heart.  These also found peace ‘Many other wonderful cases of conviction of sin attended Wesley’s preaching.  It was a frequent occurrence for people to cry aloud or fall down as if dead in the meetings, so great was their anguish of heart caused, no doubt, by the holy Spirit convicting them of sin.’

Laughter

Job 8:21;  Psalm 126:2;  Ecc 3:4.

John 17:13; If there is any prayer in the Bible that will be answered, it is the high priestly prayer in John 17.  Certainly the full measure of joy with the Trinity includes laughter

Johnathan Edwards wrote:

It was very wonderful to see how person’s affections were sometimes moved when God did as it were suddenly open their eyes, and let into their minds a sense of greatness of his grace, the fullness of Christ and his readiness to save.  Their joyful surprises has caused their hearts as it were to leap, so that they have been ready to break forth into laughter, tears often as the same time issuing like a flood, and intermingling a loud weeping.  Sometimes they have not been able to forebear crying out with a loud voice, expressing their great admiration.  The manner of God’s work on the soul, sometimes especially, is very mysterious.

Conclusion: Again, laughter lifts within the general flow of Scripture.  Christians can be so filled with the joy of the Lord that they are given over to fits of laughter.

Prophetic revelation

One of the things we are seeing is that people are having visions, dreams and prophetic words while under the power of the Spirit.  All throughout the Bible, prophetic revelation occurs during periods of divine visitation.

There is no way we can cover this subject in this context so a few key passages will have to suffice.

Num12:29; This is a very significant passage.  It shows that prophecy can be a response to the Spirits coming.  The phrase, ‘when the spirit rested on them’ (v25) is also reminiscent of the Spirit alighting on Jesus like a dove at this baptism.

Num 11:6; 1 Sam 10:10; Acts 2:17-18; 1 Cor14.

George Fox: And a report went abroad of me, that I was a young man that had a discerning spirit; whereupon many came to me from far and near, professors, priest, and people; and the Lord’s power brake forth; and I had great openings and prophecies, and spake unto them of the things of God and they heard with attention and silence, and went away and spread the fame thereof.’

What are the phenomena for?

Signs of the Lord’s presence.

In Exodus 33 v 14 in response to Moses, it says, ‘The Lord replied.  ‘My Presence will go with you.’ The promise of God’s Presence is the distinguishing mark of God’s people.  Moses says to God ‘What else will distinguish me and your people from all the other people on the face of the earth.’ (v16)

The abiding presence of the Holy Spirit is in each Christian and since Acts 2 has been continually active in the Church.  Jesus speaking of the Spirit, says to the disciples, He is with you and will be in you.’ (John 14 v 17) There are times, however, when God allows us to see his presence to build our faith and show us where he is working.  2 Kings 6:17.

Is God shaking us to wake us up?

Eph 5:14 This command precedes the exhortation to be filled continually with the Holy Spirit.  We are to wake up and seek to be continually filled with the wine of God’s Spirit.

If we haven’t heeded God’s previous wake up calls, perhaps He is now shaking us to arouse us and get our attention.

To humble us

When Randy Clark asked God why he was bringing all the phenomena to Toronto, God replied that he was looking for people who were willing to look publicly foolish for the honour of his name.

Paul Cain said ‘God offends the mind to reveal the heart.’

The bottom line issue is one of control.  God wants to know who among his people will be willing to play the fool for his glory.

To anoint us

The filling of the Holy Spirit is a repeatable experience and one we are commanded to continually experience.  (Eph 5:18)

God will sovereignly move on us to impart supernatural ability to do certain things.  2 Tim 1:6.

Charles Finney:

The Holy Ghost descended on me in a manner that seemed to go through me, body and soul.  I could feel the impression, like a wave of electricity, going through and through me.  Indeed it seemed to come in waves and waves of liquid love, for I could not express it in any other way.  It seemed like the very breath of God.  I can recollect distinctly that it seemed to fan me, like immense wings.

No words can express the wonderful love that was shed abroad in my heart.  I wept aloud with joy and love; and I do not know but I should say, I literally bellowed out the unutterable gushings of my heart.  The waves came over me, and over me, one after the other, until I recoiled I cried out ‘ I shall die if these waves continue to pass over me.’ I said ‘Lord I cannot bear any more’ yet I had no fear of death.

Finney continued for some time under this remarkable manifestation of the Holy Spirit’s power.  Wave after wave of spiritual power rolled over him and through him thrilling every fibre of his being.

Increased fruit

Galatians 5:22: ‘But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.’ Simply put, if the long term fruit is Gal.  5:22, it’s of God.  The character of Jesus is the destiny of the Church (Romans 8:29).

Concerning the fruit of this, we can ask:

1.  Are the people being prayed for asking for God? They will get God.

2.  Are the people praying asking for God and exalting Jesus? The Holy Spirit will come in answer to their prayers.

3.  Are those praying asking for the gift of discernment? It is given.

4.  Are the leaders humble and exalting Jesus? Is the atmosphere peaceful, even though perhaps noisy? If yes, then these are signs of the Holy Spirit’s presence.

5.  Is the fruit good? Then it’s God.

What about the emotion?

Our presupposition: If it were God, there would be very little or no emotion in it.  Again, the Bible says something else

There is a full range of emotions seen in the scriptures.

a.  David danced, wept, fought

b.  Jesus wept, was joyful, angry

c.  Peter wept, rejoiced, felt convicted

d.  God has emotion, as we do.  We have been created in his image.

Historically, emotions have been seen in the movements of God.

Jonathan Edwards saw no distinction between the head and the heart.  ‘Nothing of religious significance ever took place in the human heart if it wasn’t deeply effected by such Godly emotions.’

John White says ‘The lack of emotion is just as sick as being controlled by emotion.’

Emotion comes from seeing reality (truth) clearly.  When the Spirit of truth comes, we see things as they really are which opens up our emotional being.

What is happening?

We ask the question, ‘What in the world is happening to us?’  It is clear from what we are seeing and hearing from all over the United States, Canada, England and other places that we are in a sovereign move of the Holy Spirit.  Peter told early onlookers to the Spirit’s activity to repent that times of refreshment would come from the Lord’s presence (Acts 3 v 19) What should be our response to such a season of diving visitation? The clearest passage in the New Testament on the subject of a local church’s response to the coming of the Holy Spirit is 1 Cor 12-14.

1.  Paul’s purpose in writing 1 Corinthians was to answer a set of questions delivered to him in the form of a letter from the church (see 7 v 1; 16 vv 17).  He had also received some information from ‘Chloe’s people’ (1 v 11).  When Paul proceeds to answer their questions about spiritual gifts, he does so in a sermon where he is dealing with questions related to when they gather together for church (11:27).

2.  In Chapter 12, Paul encourages the activity of spiritual gifts when they gather together also, he also said that the church was Christ’s body which was to be built up as spiritual gifts are exercised.

3.  His admonition in chapter 13 is that they exercise disagreement in love.  Herein lies the most important point of all as we press into the season that is upon us: without love it profits us nothing.

In chapter 3 Paul had already established that whoever co-labours to build on Paul’s apostolic foundation will have his/her works weighted on the day of the Lord.  One works will be labelled ‘gold, silver and precious stones.’ Others will be labelled ‘wood, hay and stubble.’ It is the quality of each person’s work that will make the difference.  How do we know that our work is the kind of quality that will pass the fire test on that day? I believe the answer is in the motive.  In Chapter 13 Paul says that the motive must be love.

In Matthew 7:15-23, in a passage dealing with false prophets who would be known for their fruit, Jesus said ‘Many will say to me on that day, “Lord, Lord did we not prophesy in your name, and in your name drive out demons and perform many miracles?” Then I will tell them plainly.  “I never knew you.  Away from me you evil doers.”‘ This passage allows for a category of person in the church that amazingly are able to move in spiritual gifts but at judgement day will be counted among those that do not know Jesus.  The difference is that they are not doing the will of the Father.  Their motive is not one of love for God or people, but is self serving.  Jesus is clear; self serving activity, no matter how powerful, doesn’t count.

4.  Paul finishes his response to the Corinthian question of spiritual gifts in Chapter 14 where he says that the sign of a loving exercise of gifts is the building up of Christ’s body.  If the exercising of gifts does not, in the end, build up the church, it has been counter productive.  Whether because of ill motive or because the leaders have not been facilitating the operation of the gifts in the meeting ‘decently and in order’ (14 v 40) the fact of the matter is that the gifts have not been allowed to work to build up the church for the common good.

5.  The final word then, about the season that is upon us, belongs to the apostle Paul.  He calls us to embrace the Holy Spirit’s ministry in our midst.  He exhorts us to exercise the gifts with a loving heart posture in such a manner that the church is edified.  The leaders need to see that this is done in an orderly way.  What counts in the end is not whether someone fell or shook or even was healed.  No, what counts ultimately is whether they are loved and built up.  What happens as a result of the Spirit’s sovereign intervention is us to God.  This is his work, not ours.  Our job is to love and pray for the kingdom to come, watching as we do, for what the Father is doing so we can bless it.

Conclusions

So what has Father been doing during this season that has been upon us? As we conclude, we need to ask whether we are seeing any long term fruit.  This is the ultimate test in determining if it is God.  In Acts 3:19 Peter called his onlookers to repentance so their sins could be wiped out.  The result in their lives was that times of refreshing would come to them from the presence of the Lord.

Refreshing

One of those seasons of refreshment is upon us now.  John Arnott, the pastor of the Airport Vineyard in Toronto, reports that the overriding theme has been joy.  This is thoroughly consonant with the New Testament which sees joy as a sign of the presence of the Spirit in the believer’s life (there are over 60 references to joy in the NT).  God’s people are simply having fun in him.  In the early days of the apostles, as they were searching for a word that would communicate to the Gentiles the ecstasy of having their sins forgiven and being in right relationship with God through the atoning blood of Christ Jesus, they choose the word euangelion which we now translate ‘gospel’ or ‘good news’.  It was a completely secular word that was used in reference to the emperor’s birthday.  It was a holiday, a day of good news.  The apostles travelled throughout the ancient world preaching the day of God’s party had come.

Joy

We are learning to party in God again because the Spirit of the Lord has come among us to teach us grace, mediate forgiveness and reveal the Father’s love in Christ.  The second characteristic of this renewal, then, is a return to our first love, Jesus.  Reports are coming from every corner about people falling in love with Jesus in a whole new way, about a new love for the Bible, about being taken up into heaven in the form of visions and dreams.  In the arms of Jesus is fullness of joy.

Healing

The third characteristic of the renewal is healing.  Reports too numerous to count tell of physical healings, deliverance from demonic influences and deep emotional wounds being touches.  It seems that as people spend ‘floor time’ with God, he meets them where they are, the point of need.  He is removing barriers that have kept us from moving forward with God.

Empowering

Much of the shaking has to do with empowerment for service.  Spiritual gifts are being imparted through the laying on of hands.  We have impartations for intercession, evangelism, healing, prophecy and pastoral care.

Re-commitments

There has been a significant return of prodigals to the church.  God is healing old wounds and drawing lost ones back into fellowship with himself and with the church.

Salvation

Numerous people have been saved but not enough to characterize this as a genuine revival.  Revivals are characterized by masses coming to Christ.  Those that have been on the vanguard of the move of the Spirit believe that its purpose is to refresh the church and to prepare it for the mighty and genuine revival that is on the horizon.

May God give us wisdom, faith and obedience in this time of his visitation.

________________________________________________________

(c) Ron French, Living Water. Used with permission.

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Charismatic Worship and Ministry by Stephen Bryar, and  Renewal in the Church  by Stan Everitt

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Charismatic Worship and Ministry

 

Captain Stephen Bryar wrote in 1995 when serving with the Family Support Services in the Salvation Army in Melbourne. 

 

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_____________________________________________

You do desire to see signs and wonders

 wrought in the name of Jesus.

This baptism then, is your first great need.

– William Booth

_____________________________________________

My childhood years were influenced by an orderly and conservative Anglican tradition.  Signs and wonders were not for today and any who spoke in tongues were considered extremists belonging to a strange cult.  You could imagine the furore when the assistant rector spoke in tongues!

I was converted in 1966 and commenced attending the Salvation Army in 1972.  At that time I gave little or no thought to the charismatic question, except that I noticed in my occupation as a funeral director that services conducted in Pentecostal churches were joyful.

Ecumenical

My first serious encounter with the charismatic issue occurred during our first appointment in 1980.  The Salvation Army was invited to share in an interdenominational campaign, with the key evangelist and speaker an Anglican priest.  He was the rector of a rapidly growing church, contrary to the declining trends of other Anglican churches.

A team accompanied him and, as an ecumenical community, we welcomed them at a special tea.  I spoke with several team members.  One spoke to me concerning my own conversion and then asked me the question, ‘Have you been baptised in the Holy Spirit?’

I had no idea what she was talking about and felt most indignant.  My enthusiasm for the campaign dwindled because of the charismatic tone of this group.

As the week went on, I noticed a freshness and vitality about their Christian faith that I had rarely witnessed.  They had something I didn’t have and I reacted with anger.  I sought to find fault with them, an attitude which they responded to with love and humility.

I believed that divisions were caused by charismatic people.  It was bad enough that the Anglican church had been infiltrated.  Imagine my horror when I learned that there were charismatic Christians even in the Salvation Army!

In 1987 we reluctantly accepted an invitation for our corps cadets (youth Bible group) to lead a worship meeting at a neighbouring corps which had a strong charismatic flavour.  Much to my surprise, the meeting was a delight to lead.  The same freshness and vitality that I had witnessed in 1980 was present in that meeting.  There was a real body ministry present in that corps.

I returned later to our own corps and sat in on a meeting.  The contrast between the two congregations was clearly evident and for the first time I was confronted with the question I had so long wanted to avoid.  These people whom I considered so strange had something that was lacking in my own Christian life and ministry and in the lives of Christians in general.

The years following were difficult for our family.  By the end of 1990 I was broken both spiritually and emotionally.  Yet again I was requested to lead a meeting of worship in another corps that had a charismatic emphasis.  I had never felt so hypocritical in my life.  Here I was leading worship of a group of people who had a love and passion for God that was absent in my own life.

Enthusiastic

Their faith was fresh and enthusiastic.  That day was 7 July 1991 and later that evening I knelt down in our sitting room and asked God to make me clean.  He answered my prayer!  The purity and cleanliness of the Holy Spirit flooded through my innermost being to every joint in my body.  I wanted to get up and skip and dance.  I loved God and I loved everything around me.

That night I was baptised in the Holy Spirit.  Almost overnight I found myself on the other side of the charismatic fence and the question took on a new dimension.

The division is sad and I am not so naive as to suggest that charismatic Christians have not contributed.  However to blame charismatic people almost exclusively is, as I have discovered, inaccurate and untrue.

Many non‑charismatic Christians have claimed to be made to feel inferior, confused and hurt and I don’t doubt this to be the case.

The other side of the coin has been feeling shut out; accused of having an experience of the devil; being told I am a ‘weirdo’ ‑ and I have even had invitations to lead worship mysteriously withdrawn.

The charismatic question is more than simply the unwanted intrusion of charismatic Christians into the life and style of a non‑charismatic church.  If we look at it in that light we tread on very dangerous ground as we are effectively limiting the movement of the Holy Spirit.

Every denomination has charismatic Christians who speak in tongues.  So if we are serious in wanting God’s kingdom to be advanced, rather than divided, we need to understand the charismatic question rather than simply condemn it.

Filled

The baptism of the Holy Spirit is one that raises many issues, such as full salvation, sanctification, and being filled with the Holy Spirit.  The title we give it is not important; the experience is important.

All four Gospels record the promise that Jesus will baptise with the Holy Spirit (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33).  Jesus himself promises that we will be baptised in the Holy Spirit (Acts 1:5), a promise not limited to the believers at Pentecost (Acts 8:17; 9:17; 10.44 and 11:16; 19:6).

Baptism in the Holy Spirit is the activation and release of the Holy Spirit in the life of the believer (Acts 1:8).  The disciples received the Holy Spirit on the evening of the resurrection day (John 20:22).  Likewise we too receive the Holy Spirit at the time of conversion (Romans 8:9; Galatians 3:2; 1 John 3:24).  However, the Holy Spirit’s release in our lives, although possible and in fact desirable at the time of our conversion, is quite a separate experience.

Scripture indicates that the release of the Holy Spirit in the life of the believer may be at the time of conversion (Acts 10:44) and also on later occasions (John 20:22; Acts 2:1‑4; 8:12‑17; 9:3‑19; 19:1‑6).

The founder of the Salvation Army, William Booth testified to this fact in a letter to Dunedin Hall corps reproduced in a Christian Mission Paper in 1869:

I desire to give a few brief practical hints, and, first and foremost, I commend one qualification which seems to involve all others.  That is the Pentecostal baptism of the Holy Ghost.  I would have you settle it in your souls for ever, this one great immutable principle in the economy of grace, the spiritual work can only be done by those who possess spiritual power.

I would not have you think that I imagine for a moment that you have not the Spirit.  By your fruits I know you have.  No men could do the works that are being done in your midst except God was with them.  But how much more might be done had you all received this Pentecostal baptism in all its fullness!

Experience in the last 300 years, with various revivals, testifies to baptism in the Holy Spirit being a distinct and separate experience and together with signs and wonders has been a common part of revival.

It is interesting to look at the growth, in the last 90 years, of the Pentecostal/charismatic churches which give particular emphasis to baptism in the Holy Spirit.

In the early part of the 20th century 34.4 per cent of the world population were practising Christians.  Of this number 3,700,00 were Pentecostal which was less than one per cent of practising Christians.

In 1995, 33.7 per cent (over 1291 million) of the world population were practising Christians.  However, significantly, of this number over 460 million (approximately one third) were Pentecostal/charismatics.  Between 1980 and 1995 the worldwide number of Pentecostal/charismatic Christians rose from 158 million to more than 460 million (Statistics from David Barrett in World Christian Encyclopedia and annual reports in International Bulletin of Missionary Research).

In his book about religious beliefs in Australia entitled Many Faiths One Nation, Ian Gillman observes that in Australia the Pentecostal movement grew by 200 per cent between 1972 and 1984.  He further noted that the growth in Pentecostal/charismatic churches between 1976 and 1981 was 87.9 percent, which is 75 per cent higher than the nearest traditional denomination.

These trends, I imagine, would be similar in other countries.  As we ponder on these figures of fruitfulness for the Kingdom of God, the words of Jesus (Acts 1:5) promising the baptism in the Holy Spirit for all believers, need to be understood and appropriated.

Observable

Perhaps the most critical point is the assertion by many Pentecostals that the initial sign for being baptised in the Holy Spirit is to speak in tongues.  From a biblical perspective, I believe there is overwhelming and compelling evidence that in the early church, the initial signs of baptism in the Holy Spirit was to speak in tongues (Mark 16:17; Acts 2:4; 10:46; 19:6).

Two other accounts do not directly indicate that they spoke in tongues ‑ Acts 8:17; 9:17.  In the first account something observable happened, even though not the signs and wonders which occurred earlier in Acts 8:6,7.

According to many reputable Bible scholars this observable sign was speaking in tongues.  In the account of Acts 9:17 when Paul was filled with the Holy Spirit, although it does not say specifically that he spoke in tongues there and then, we do know that he did speak in tongues (1 Corinthians 14:18).

With this Biblical perspective, what about today? Is it possible to be baptised in the Holy Spirit and not speak in tongues?  My own opinion is an overwhelming Yes!

Many Christians, spiritual giants with powerful ministries, have never spoken in tongues.  I personally did not receive the gift of tongues until some months after the experience of baptism with the Holy Spirit.

Michael Harper shares this view and gives three reasons why people baptised in the Spirit may not speak in tongues:

Firstly, not knowing: I did not know how to speak in tongues.  In fact, I believed the Holy Spirit spoke through me.  I often had the urge to praise God with strange syllables but stopped myself because it wasn’t what I believed was speaking in tongues.  When I finally discovered that I had to speak, the unknown language flowed.

Secondly, fear: unfortunately tongues has been misused in the past as was the case with the Corinthian church.  This has caused genuine fear in some people.

Thirdly, prejudice: some are blatantly against speaking in tongues.  They hear negative things about it and so are brought up, as I was, to reject it.

I would add a further reason and that is there are many who are not personally opposed, and are happy for others to have the gift, but don’t wish to appropriate it for themselves.

Universal

Another very contentious issue is whether tongues is universal for all Spirit‑filled Christians?  I believe that tongues, although not appropriated by all Spirit‑filled Christians, is an available gift.  I base this on a number of reasons.

Firstly, it is a glorious gift that deepens prayer life and relationship with the Lord.  I have also witnessed many answers to prayers in tongues.  I find it difficult to believe that God would give such spiritual benefits to some and not to all.

Secondly, speaking in tongues and praying in the Spirit are clearly identified as the same in 1 Corinthians 14:2, 13‑18.  There are a number of references in Scripture to ‘praying in the Spirit’ and each appears to point to a universal use of tongues, for example, Romans 8:26; Ephesians 6:18; Jude 20.

In the book of Acts where believers prayed in tongues after being filled with the Spirit, it does not say some prayed in tongues.  It is more probable that all prayed in tongues.

Thirdly, the main biblical objection to the universal use of tongues, it is claimed, is found in 1 Corinthians 12:10 – ‘to another, speaking in different kinds of tongues’.  On initial reading this would appear to be the case.  The argument hinges on the different Greek words use for another.

In this passage the word ‘another’ appears eight times, but it translates two quite different Greek words.  The Greek words are allos ‑ meaning ‘another of the same kind’ and heteros ‑ meaning ‘another of a different kind’.  So the passage reads: ‘to another (allos) the message of knowledge by means of the same Spirit, to another (heteros) faith by the same Spirit, to another (allos) gifts of healing by that one Spirit, to another (allos) miraculous power, to another (allos) prophecy, to another (allos) distinguishing between spirits, to another (heteros) speaking in different kinds of tongues, to still another (allos) the interpretation of tongues.’

For all gifts, except faith and tongues, Paul uses the Greek allos.  For faith and tongues he uses heteros.  No one would suggest that only some have faith because the gift of faith is different.  Similarly, we cannot claim that because heteros is used, the gift of tongues is only available to some.

Likewise, there are two kinds of tongues.  C. Peter Wagner describes these differences as private tongues and public tongues.  Private tongues is a personal prayer language, whereas public tongues, which 1 Corinthians 12 speaks about, is one which can be used publicly with accompanying interpretation.

Finally, the aspect charismatic people must beware of is spiritual pride.  We have been saved, and are what we are, purely by the grace of God and none of us, charismatic or non‑charismatic, has anything to boast about (Ephesians 2:8,9).

Timely

A timely warning was given by Charles Widdowson:

Don’t go overboard with the power and the gifts at the expense of the person and the fruit.  I want to underline that in the early days of the charismatic movement in the late sixties and early seventies, all you heard about was the Holy Spirit and the gifts of the Spirit.  We heard very, very, little, comparatively, about Jesus and love.  Now that has been balanced, I believe.  We’ve got to keep our eyes on Jesus.  We have the fullness of the Holy Spirit, and the fruit of the Spirit is love and nothing of the power is to be exercised apart from the fruit of the Spirit which is love.

I endorse these remarks.  Any gift possessed and exercised without love amounts to nothing, as Paul says in 1 Corinthians 13.

Something of William Booth’s own attitude to gift of the Spirit can be gauged from the following letter, published in The East London Evangelist, 1 April 1869:

Letter from William Booth

TO THE BRETHREN AND SISTERS LABOURING FOR JESUS

in connection with the

Dunedin Hall Christian Mission, Edinburgh

BELOVED FRIENDS ‑ Though I have not been privileged to see you in the flesh, yet I have heard with great thankfulness from time to time of your work of faith and labour of love: and I rejoice greatly in the abundant blessing granted to your labours, and bless God for every brand plucked from the everlasting through your instrumentality.  I earnestly pray that you may be made a hundredfold more useful in the future than you have been in the past.  The work in which you are engaged is the most important that can engage the attention or call forth the energies of any being…

Success in soul‑winning, like all other work, both human and divine, depends on certain conditions… If you want to succeed you must be careful to comply with these conditions…

I desire to give a few brief practical hints…And, first and foremost, I commend one qualification which seems to involve all others.  That is, the Pentecostal baptism of the Holy Ghost.  I would have you settle it in your souls for ever this one great immutable principle in the economy of grace, that spiritual work can only be done by those who possess spiritual power.  No matter what else you may lack, or what may be against you, with the Holy Ghost you will succeed; but without the Holy Spirit, no matter what else you may possess, you will utterly and eternally fail.

Many make mistakes here.  Aroused by the inward urgings of the Holy Spirit, they endeavour to comply with the call which comes from the word and the necessities of their fellow men; but being destitute of this power, they fail, and instead of going to the Strong for strength, they give up in despair.  Again aroused, again they resolve and venture forth, but having no more power than before, they are as impotent as ever.  And fail they must, until baptised with power from on high.

This I am convinced, is the one great need of the Church.  We want no new truths, agencies, means, or appliances.  We only want more of the fire of the Holy Ghost. …

___________________

O what zeal, what self‑denial, what meekness, what boldness, what holiness, what love, would there not be?  And with all this, what power for your great work?  The whole city would feel it.  God’s people in every direction would catch the fire, and sinners would fall on every side.  Difficulties would vanish, devils be conquered, infidels believe, and the glory of God be displayed…

____________________

You do desire to see signs and wonders wrought in the name of Jesus.  To see a great awakening among the careless crowds around you…

This baptism then, is your first great need.  If you think with me, will you not tarry for it?  Offer yourselves to God for the fullness.  Lay aside every weight…

Hold on! Though your feelings are barren, your way dark, and your difficulties be multiplied, steadily hang on the word of God.

Expect the baptism every hour; wait if he tarry.  ‘This kind goeth not forth but by prayer and fasting’; and the Lord whom you seek shall suddenly come to his temple.

I have more to say to you, but must wait another opportunity.  Yours in the fellowship of the Gospel.

WILLIAM BOOTH

William Booth, founder of the Salvation Army

These are strong words.  Every Christian today needs this baptism in the Holy Spirit.  We must, if we are serious about the kingdom of God, teach this to our people and pray for revival power to return to our church communities.

Additional Comment

Renewal in the Church

 by Stan Everitt

Lieutenant Colonel Stan Everitt wrote as the Divisional Commander of the Salvation Army, South Queensland Division.

 __________________________

God’s Holy Spirit is being

poured out upon his people

__________________________

‘In the last days I will pour out my Spirit upon all people.’

I am not sure if these are the last days, but I know God’s Holy Spirit is being poured out upon his people, bringing new life to the individual and eventually to his church.

Looking back on thirty years in ministry, there is no doubt in my mind that we have entered a time of spiritual renewal which, I believe, is but the beginning of a mighty worldwide renewal.  As I see it, the priorities of many Christian are moving on to Bible study, prayer, and concern for the unconverted.  This is happening amongst my own people as they become aware of the fact that the promise given so long ago is for each of them as individual people.

The testimony of a new Christian strengthened my belief that the Spirit of God is at work when I heard her say, ‘Knowing nothing about the Holy Spirit, I was nevertheless made aware of a new overwhelming sense of God’s presence, bringing a peace that I have never known before.’

While the organised church becomes more and more caught up in discussion on doctrinal matters and liturgical processes, individual church members are responding to the challenge of the Holy Spirit to strengthen their own faith, and in doing so, being able to communicate better with needy people in the community who are hungering for the Word of God.

As a believer, there is no doubt in my mind that the true worldwide church of God (whatever tag sections of it may wear because of traditional and doctrinal stances) will never be abolished.  The true church in many developing countries founded upon the risen Lord is growing by thousands every day and is yet to have its more glorious era, as the name of Jesus is uplifted.

Although there are signs of corporate renewal, most churches in the so-called western countries, particularly in Australia, have become so much like the organised religion of Jesus’ day that our effectiveness in the community is minimal.

One gets the feeling that a monumental percentage of the clergy’s time is spent on administration and, in the light of eternity, things that are so insignificant.  This is at the cost of deepening one’s spiritual life and the pastoral ministry to our people and the needs of the community.

All is not lost, I believe, but it seems that in so many places the individual Christian, often without any help from the pastor or priest, is setting the pace in areas which should be the concern of the organised church, and areas in which Jesus would be ministering if he were here in person.

In conclusion, I make a plea that we, as church leaders, might humble ourselves in God’s presence, and pray that the promise made so long ago might become a reality in our lives, making us more dependent upon the Holy Spirit than upon the organisation and ritual of the structured church of the ’90s.

© Renewal Journal 6: Worship, 1995, 2nd edition 2011
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Worship: Intimacy with God, by John & Carol Wimber

Beyond Self-Centred Worship, by Geoff Bullock

Worship: to Soothe or Disturb? by Dorothy Mathieson

Worship: Touching Body and Soul, by Robert Tann

Healing through Worship, by Robert Colman

Charismatic Worship and Ministry, by Stephen Bryar and

Renewal in the Church, by Stan Everitt

Worship God in Dance, by Lucinda Coleman

Revival Worship, by Geoff Waugh

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An Incredible Journey by Faith by Elisha Chowtapalli

by Geoff 16 May 2011 2 Comments

Miraculous autobiography of an ‘Untouchable’ Dalit Indian young man

An Incredible Journey by Faith

An Incredible Journey by Faith

by Elisha Chowtapalli

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Contents

1   My Childhood

2   Dalits – Untochables of India

3   Education and Job

4   My Conversion, Theological Studies and Persecution

5   Foreign Land – Australia

6   My Dream for an Orphanage

7   Light Home

8   God’s Miraculous Provisions

9   Ministries and Opportunities

10  Stepping out in Faith

11  Children’s Issues

12  My Dream

Conclusion

Preface

My Dear Friend, I take this opportunity to thank you for choosing to read my book.  I am sure that you have read many books so far.  Every book or life story you read has offered something to you.  Now you are about to read another book that has something for you.  Though I am part of this story, it’s not really about me.  However it is about the One who created me, who called me, who guiding me, who gave me the vision, who entrusted me at work and who is using me for His glory in India.  So it is all about my God who transformed my life.

In my life, I never thought that I would write a book.  I didn’t think that there would be something to write as a book about my life.  But God has led me to write my life story to encourage each and every believer to trust God more.  In this book, you are going to read my life from childhood till today.  Especially the last four years have been something different in my life that I never imagined or dreamed of.  All these four years are filled with God’s miracles, miracles and miracles.  You may wonder how these miracles happened in my life.  In this book I am going to share how I am seeing the miracles by trusting God.  I am also going to share with you how God raised me from a remote village in India to show His love to needy children in India.  Through this book I want to bless you, encourage you, inspire you and challenge you to trust God even more.

Do you agree with me that your story, my story and our story is part of the biggest story!  That is God’s story.  So now you are going to read His (God’s) story.  Here I would like to request you not to listen to me, but listen to God and what He is going to speak to you through this book.  I am sure your time will not be vain for choosing to read this.

It is my sincere prayer and hope that God will speak to you through this book to be able to see the need and to take action together to show His love to the orphan, poor and needy children of India.

So without further delay I let you to get into the book.

Enjoy your reading,

Brother Elisha Chowtapalli

Some photos from the book

Orphans in need
LIGHT Home for orphans and poor
LIGHT Home children
LIGHT Home children learning
Meal time
Growing food to eat and sell
Aged care
Tailoring Course – income producing project

Endorsements by friends of LIGHT Home

Elisha’s work in India is astounding and inspirational.  His passion for God and the poor, especially children and old people has led him to many ventures.  Each vision he has is followed up by hard work and determination to give people a better life to be lived.  Elisha’s faith in God has led to the building of an Orphanage for 50 children; a Garden of Eden to feed and support children and old people; tailoring classes for women to start their own business and a Bible College.  He also organizes crusades and conferences for pastors, women and youth.  Over and above this Elisha arranges food, clothing and Bibles for those in need in surrounding areas.  It is amazing what he has achieved in just four years with the help of family and friends, and all have benefitted greatly.  We wait in awesome wonder for the next vision.  Elisha we are very proud of you.

Leighton, Nanette, Christel and Wade White

 

Perth, Australia

Mine was the oldest face amongst this sea of national and international students all gathered to live and work together for three months to learn about serving God through festival outreach.  If I felt like a fish out of water, gasping to adjust to the cultural shock of being a student and getting to know this mixture of people that I was eating with, sharing accommodation with, and learning all the rules, rules, rules that the hierarchy insisted on – how were these international young people coping?

One young Indian man touched my heart.  We learnt that he was from a very poor Indian village and belonged to the poorest of poor caste system, the Dalits.   Here he was, coping with all this, as well as trying to understand the language, eating foreign food (pumpkin… how could we eat that?) and learning Australian cultural everyday norms, such as flushing the toilet paper down the loo.  Elisha simply watched and learnt, while at the same time listening to God seeing a vision for his own people in desperate need back in his hometown.  No amount of Western comfort and “celebrity status” amongst us could deter him from his goal, “to start an orphanage in my house on 19th August 2007”.  “Orphanage in your house?” I’d say, “What do you own?”  “I am oldest son – my father’s house is mine, two rooms – we will live in one and the orphan in the other,” Elisha would reply with a determined look in his eyes.

And he did.  From these humble beginnings he has established the orphanage and then many programs, to help his people to live a better life.  However more importantly he shows them how much God loves them.  For the Dalit caste people who are told they have no worth in life to discover how precious they are to God, become one of his children and inherit eternal life, it is life changing.

I had the privilege of attending Elisha’s wedding and visiting the Light Home, seeing first hand some of his programs in action.  I cannot describe the joy it brought to see all this first hand, to talk to those who benefit and see hope and dignity restored.  I am sure you will enjoy reading about Elisha’s journey and how God uses those who are willing to step out, no matter how little they have, to help the widows and orphaned.  Don’t be surprised if God challenges you too.

Lyn Haack

Manilla (NSW), Australia

I first came to know Elisha in 2006 when Sam (my husband) & I billeted him while he did a course with Fusion [Certificate III  in Youth & Community Work (Christian)] in Australia.   His great desire was to help his people in India come to know the one true God and to help reduce their poverty by starting a Home for children through which they would know God’s love and get an education.   We promised to support Elisha with this dream and over the past three years have witnessed the incredible work God has done.   By opening their home to needy children Elisha’s parents and family provided him with the initial support his dream needed.  I pray God will bless them abundantly for their self-giving love, faith and trust in Him.

I feel that the Light Home Ministry is doing a great work answering Christ’s command to care for the poor, as well as share the Gospel.   Through humble servants seeking to fulfil God’s plan may the Light Home and associated work continue to prosper and give glory to God.

Julianne and Sam Hoffard

 

Gippsland, Australia

In July 2008 I had the privilege to be involved with Elisha and a team from Australia in some outreach meetings and some Pastor’s training meetings.  I was left with many impressions about our experience in India.  The most pressing for me, was the size of the harvest about to come, and the labourers needed to bring in the harvest and disciple the nation.  With that in mind, after our time in India I spoke to Elisha about my burden.  He too shared a similar burden.  It was with that in mind we together in July 2009 commenced the Light Bible School.  With 35 students including pastors and leaders we ran an intensive four week long training school.  Elisha was one of the few people I have met in India that has the organizational skills, the financial integrity, the profile, and the standing in the Christian community that would allow me to partner with him in this project.  I am committed to working with Elisha to help provide an annual Bible School that will minister to as many pastors and leaders as we can, in our vision to win India to the Lord.

Peter Dunstan,

 

Tamworth( NSW), Australia

It’s incredible that God has taken a young Dalit man from working in a quarry earning $1US per day to demonstrating how the Good News reconciles all things to Christ.

Elisha’s heart for his nation mirrors God’s heart in his ministries to the poor, spreading the good news, and feeding the orphans and the widows.  I heartily recommend Elisha and his story to you.

Justin Pagoto

 

Sydney, Australia

Elisha’s story will inspire and challenge you. God takes the weak things of this world to confound the mighty, and Elisha’s story of God’s grace and miracles among the Untouchable caste of India is a testimony to God’s mighty power. Read, be blessed, and take action.

Geoff Waugh

Brisbane, Australia

From the Foreword

Meeting and getting to know Elisha has been and continues to be one of the highlights of our lives.  First let me tell you how our paths finally crossed.

It was 2nd of May, 2005, as I was laying in my hospital bed, my mind grappled for answers.  Why?  Why God did this happen?  God where was your guardian Angel who was supposed to be protecting my daughter?  I had taken her for a joy ride on my motorbike along the road.  At that time, without warning a truck ran over us.  Anna my precious daughter was dead.  My wife Lynda and I did not even get to say goodbye to our precious daughter Anna.

In the midst of all the questions that raced through my head I had a strong sense of the small still voice saying that this was the beginning of a new chapter and that Jesus the Christ would be glorified.  Anna was now with him. In a strange way I felt a peace and the presence of God’s Spirit was very real.

It was in 1981 at aged 16 years old that Jesus had taken hold of my life.  From the early years I had dreamed of being an evangelist and from time to time had the opportunity to share my faith and see some souls come to Christ.  For the next 25 years I tried to be faithful to God and was committed to being a good husband and father to my two daughters, Miriam and Anna.  Also for 12 years I had worked hard to build a business and the Lord had brought much blessing upon it.  At around age 38 I had begun to ask questions and wonder what purpose God had for our business.  We owned our home, we had a healthy savings account, and we had our superannuation, but I was deeply weighed down with life and was desperate to be free from it all.  I hoped and prayed that God had a higher plan.

It was while I was in hospital that Lynda gave me Anna’s diary.  As I read about Anna’ dream to have a music band called WakeUp, God began to speak.  And I listened as a new chapter began to unfold.  God showed me that I would fulfil that dream.  I began to organize the first WakeUp for Tamworth, my home town.  On 16th September, 2006, we had our first WakeUp meeting.  I preached the gospel of Jesus Christ and many souls were saved.  Anna’s dream was fulfilled and my dream to be an evangelist had just begun.  Our business was now profitable enough to finance the “WakeUp”.

Meanwhile as I got busy saving the world, my wife Lynda went into a very dark place for many months.  For a time she gave up the desire to live and could not eat food; I began to fear that she would die from starvation and a broken heart.  Praise to Jesus the day came when she began to recover.  She was then invited to go to India with a group of ladies who were helping women in poor places to build small businesses.  Lynda’s time in India changed her life.  It was in India as she spend time with Indian women and their children that God began to heal her broken heart.

After arriving home Lynda wanted to take me to India.  I praised Jesus that she had again found a reason to live.  Twelve months later the three of us, Miriam our eldest daughter included, boarded a plane bound for India.

As we were making plans for this journey I made my first contact with Elisha at a Fusion meeting in Sydney.  I was inspired by him and his dream to start a Children’s Home.  Over the next two years I continued to hear news about Elisha through Fusion newsletters.  Elisha was only 26 and had been a Christian for only four years.  I was amazed that such a young person could have such a noble dream.  I was inspired by Elisha’s faith and even more so as in time I watched the dream begin to unfold.

The thing that impressed me most about Elisha is his ability to dream a dream and build on that dream.  Meeting his family and the Light Home Children has been one of the greatest high points of our lives.  Now as I write this I am sitting with Elisha travelling across India conducting WakeUp meetings and church leaders’ conferences.  Many Hindus are coming to be baptized and are receiving Jesus Christ the one true God.  Many Pastors and Church leaders are being challenged and inspired by the Word of God.

I thank you Jesus for bringing Elisha into my life and making this all possible.

Paul Disher

 

Tamworth, Australia

The last page of Elisha’s book:

I encourage you to seek the Lord and see if He is asking you to help one or more children in our LIGHT Home.  If He puts this in your heart, please do not hesitate to contact us.  You will receive the photograph and testimony of the children you are praying for and supporting.

We have a sponsorship plan.  It takes $30 USD or AUD / €27 Euros / £20 GBP to support one child per month.  With your kind support a kid will have food, clothing, education, medical supplies and above all he/she will get to hear the gospel.  Your help will change in a child’s life forever.

If you support today, if you invest today for God’s kingdom, one day in eternity you will get to see the children and people that you supported present before the throne of grace.  And they will testify that because of this person I came here.  So would you like to hear such testimonies from the children and families!  Then start doing something today. Let us make difference in the lives of needy Dalit children.

GDTAX DEDUCTIBLE GIFTS: We are proud to partner for Project J686N Light Society’s Development Project with Global Development Group (ABN 57 102 400 993), a Christian based Australian DFAT (Dept of Foreign Affairs & Trade) Approved Non-Government Organisation carrying out quality humanitarian projects with approved partners and providing aid to relieve poverty and provide long term solutions.  Global Development Group takes responsibility for projects according to DFAT rules providing a governance role and assisting in planning, monitoring, evaluating and auditing to ensure the projects are carried out to DFAT requirements. Tax deductible receipts for gifts over $2 with a preference for this approved aid and development project will be issued by Global Development Group for project J686N – Light Society’s Development Project.  Tax deductions apply in Australia, New Zealand, UK and USA.

Contact Elisha and LIGHT Home

 

www.lightkids.org

Pass this book on to friends

 

A great gift with eternal value

You can help:

Australian account

Account Name: Anna Disher Memorial Account

BSB: 112-879,  Account Number: 108 998 378

Bank name: St. George Bank, Tamworth

International account:

Bank Name:  CORPORATION BANK

Beneficiary Account Name:  LIGHT SOCIETY

Beneficiary Account number:  SB16015506

Beneficiary Bank Branch Swift code:  CORPINBB203

(OR) IFSC Code:  CORP0000203

Beneficiary Bank Branch Code:  0203

Beneficiary Bank Address:

23-11-86 N.P Road,

SATYANARAYANAPURAM,

VIJAYAWADA -520011,

ANDHRA PRADESH, INDIA

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Revival Fire at Wuddina  by Trevor Faggotter

by Geoff 15 May 2011 No Comments

Revival Fire at Wuddina

 

The Rev Trevor Faggotter, a Uniting Church minister in South Australia, wrote this article, adapted from a paper he wrote in his B.Th. studies.

 

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__________________________________________

The story is simple.  The happening is unique.

It illustrates the way in which the Christian gospel can

profoundly penetrate and radically re-orient Australian people.

__________________________________________________

Australian Christians have often thought that revival was ‘just around the corner’ (Wilson 1983:26).  However, since the mid-1960s the prevailing trends in Church attendance in Australia have shown a steady decline, apart from the growth of the Pentecostal Churches (Chant 1984:219-224).  Without doubt Pentecostals have had many new conversions but it can be argued that the new growth is also transitional – dissatisfied people coming from mainline denominations.  But, have there been any signs of genuine revival in recent times?

Ian Murray (1988:333) writes, ‘The Christian past of Australia has largely vanished out of sight.  Not surprisingly, many have drawn the conclusion that the country has no Christian history of which it is worth speaking.’  However, this paper outlines an episode of Australian Christian history which is well worth retelling.

The story is simple.  The happening is unique.  It illustrates the way in which the Christian gospel can profoundly penetrate and radically re-orient Australian people.

Ministry at Wudinna

Wudinna.  This was the Rev. Deane Meatheringham’s first appointment following his training at Wesley College.  The town is somewhat isolated, being situated about 250 kilometres west of Port Augusta on the Eyre Peninsula in South Australia.

‘What a depressing picture the Wudinna Circuit must have presented to the young, enthusiastic probationer, Rev. Deane Meatheringham and his new bride, Rosslyn, as they arrived in 1967 to live and labour there’ (Curnow 1977:81).

The district was known to be one of the hardest Methodist circuits in the state, and hard for others also.  At one time the residents in nearby Minnipa quite literally ran the Anglican minister out of town.

Deane Meatheringham began by preaching the basic doctrines of the Christian faith.  He attempted to form small Bible study groups but this didn’t arouse any interest (Meatheringham 1981:3).  At best, the Wudinna congregation consisted of about 40 to 50 members.  About 8 families were regulars.  By October 1967, the numbers attending Sunday services were actually down to about 9 or 10 people, and most of those were reluctant even to speak of spiritual matters.  The status quo prevailed.

Even so, Meatheringham persisted with his preaching and teaching.  ‘He pounded the gospel, the grace of God,’ remembers Marj Holman.  In November 1967 he preached a sermon at Minnipa entitled ‘God has acted; we must react.’  He invited a formal response and much to his surprise three women who only haphazardly attended church came forward.  For the regular worshippers, this occasioned a slightly embarrassing end to the service, but it also marked the beginning of an outbreak of groups in which many people expressed an unprecedented desire to learn and grow in their faith.

The three women were eager to become involved in confirmation classes, and they invited some of their friends to join the class at Mount Damper.  About 15-20 people had attended the first teaching group in which the preparation for confirmation took place.  Then, early in 1968, another confirmation class began with others who had been affected by Meatheringham’s preaching and teaching of the gospel.  Studies were given on the meaning of baptism and also on justification by faith.  A continual stream of people found their lives renewed as they happily put their trust in Jesus Christ.

The Leighton Ford Crusade came to Adelaide from 31 March to 7 April, 1968.  Participation in and prayer for the Crusade was commended to all Methodists, ‘in the strongest possible terms’, by the President of the Methodist Conference, the Rev. Merv Trenorden.  About 150 people attended the hall in Wudinna to listen to Leighton Ford via a land-line.  An appeal was made and again people came forward.  Soon after, when Merv Trenorden came to Wudinna to preach for the Confirmation Service, he was astonished by the activity which was taking place.

Twenty new converts were confirmed.  People who had held nominal roll membership for years were experiencing Christian conversion – new birth.  A group of teenagers had responded to the gospel.  In October, 1967, the Wudinna Youth Group had joined with Glen Osmond Baptist youth for a Church camp at Crystal Brook.  This had been a significant time for several of them.  A vibrant Christian Endeavour group was formed and lead by Meatheringham.  The Churches of Christ people were welcomed as associate members of the Methodist Church.  People were starting to ask for Bible study groups and there was a growing hunger for Christian teaching and literature (Curnow 1977:81).

Wudinna has known many hard times and had experienced a severe drought in 1959, but interestingly enough locals recall how 1966, 1968 and 1969 were particularly good years.  The country flourished, the economy was buoyant and it was a very busy time for farmers.  At this time, the Jehovah’s Witnesses had been quite active within the area and it is not insignificant that people were very aware of ‘the law’ and of morality.  However, the people here were largely unaware of and unaffected by the charismatic movement which was making some impact within the Australian churches.  In this sense, the message of unconditional grace was being sown in well-prepared and virgin soil.

Mission at Wudinna

Meatheringham was authorised by his local 1968 September quarterly meeting, to make enquiries concerning a mission.  As a result, the former overseas missionary, Anglican minister and Principal of the Adelaide Bible Institute (now the Bible College of South Australia) the Rev. Geoffrey Bingham, was contacted and he agreed to come.  Meatheringham sought Bingham’s advice regarding preparation for the mission.  It was recommended that prayer groups be formed.  A total of 12 groups soon began meeting around the circuit.

The Wudinna folk also had a strong desire to be trained in some way.  This happened through the Lay Institute For Evangelism (L.I.F.E).  It was a wing of the Department of Evangelism in the Church of England Diocese of Sydney.  Rev. Geoffrey Fletcher was the Director.  The L.I.F.E. programme was designed to teach lay people ‘how to present Jesus Christ, how to avoid religious jargon, how to overcome anxiety in sharing, how to answer questions, how to avoid arguing’ and so on.  Deane Meatheringham led the studies.

The enthusiastic desire to participate in these training courses was beyond anyone’s expectation.  Sixty people came along to listen to the hour long tapes and to take part in the drill.  A telegram was hurriedly sent off to Sydney: ‘Rush Twenty Extra LIFE Manuals to Wudinna S.A.’  While some folk did become Christians or were renewed through these programmes, they were primarily times of preparation for the mission.

The mission was planned for 24-31 August, 1969, and was a joint venture of the five congregations in the Wudinna Methodist Circuit.  The few Churches of Christ families in the district were also closely associated with the Methodist Church.  The Anglican parishes of Elliston and Streaky Bay joined in encouraged by the Rev. Dennis Crisp, the Anglican Minister from Elliston.  It also had the support of the Lutheran Church.  The Catholic Priest at Minnipa, Father Wesley Heading indicated his personal enthusiasm and prayerful support by sending Meatheringham a telegram prior to the mission.  A combined Methodist-Anglican committee consisting of 8 members was elected to promote and make arrangements for the programme.

The mission was entitled FREE INDEED.  The theme was taken from John 8:36, ‘If the Son therefore shall make you free, you shall be free indeed.’  It was well advertised using posters, personal and printed invitations, and through the use of articles written for local papers. As it was intended to be a ministry of the body of Christ it was agreed that no offerings be taken up at meetings.

Geoffrey Bingham came to Wudinna with a team of 11 students from the A.B.I.  They played an active and significant part in the worship services and shared their own personal testimonies with the locals.  Bingham was no newcomer to missions, nor to revival.  He brought wisdom and experience with him.  At one time he was the minister of a strong, dynamic congregation which sometimes attracted up to 1000 people at Holy Trinity Church, Millers Point in Sydney.  Historian Stuart Piggin described him as probably the most successful young minister in Sydney during the 1950s (Lecture, 1992).

In 1957 Bingham had gone to Pakistan as a missionary (Loane 1988:90).  Then in 1961 he founded the Pakistan Bible Institute and during a nine year teaching career from 1957-1966, witnessed two great waves of revival in this predominantly Muslim Country (Bingham 1992:95-120).

Bingham came to Wudinna not give revival messages, but to simply preach from the Bible.  The messages were solid teaching about bondage to sin and Satan and the powers of darkness and the flesh and the world and so on; and the true freedom which Christ gives from such powers.  Bingham is a powerful preacher.  He has a commanding presence and a winning sense of humor.

Startling response

The huge turnout for the first meeting at the Minnipa Anglican Church startled the organisers, impressed the visiting preacher and surprised the crowd of about 150 locals who came to hear him. ‘No one gets West Coast people to come out if they don’t want to,’ observed John Kammermann.

But this was a phenomenon which continued throughout the week of the mission.  The atmosphere was expectant, people listened intently and many who attended were people no one even expected to be interested in Christian things.  One well known local businessman who was an avowed atheist and communist attended more than one of the meetings!

On the first Sunday morning in Wudinna, the Church was so packed with 200-300 people that the ministers had to tip toe through the sanctuary in order to get past the overflowing masses of people.  Many folk were crammed into the porch and some were even forced to listen from the windows outside.

At the service at Koongawa on Sunday afternoon, Ruth Toy, the organist, who usually put out about 6 chairs for the congregation, added enough extra to allow for the mission team!  By the time the meeting began, the entire hall was filled with about 100 people.  Ruth Toy was stunned.  Not surprisingly, she was one of those who was deeply affected by the mission.  She experienced such an amazing conversion, that her husband approached Rev. Bingham and asked him what he had been doing with his wife.  When Bingham asked what he meant, the husband replied ‘Well she was a chain smoker and she stopped smoking and she was a pretty powerful swearer and she doesn’t swear a word and she was a very angry woman and I don’t see any anger.’

Things like that happened one after the other.  All meetings were extremely well attended.  Kyancutta Hall on the Monday night had 200-300 in attendance.

Wudinna local Marj Holman vividly remembers how she was completely renewed through the mission.  Both young and old, those who had been pew sitters for many years, plus those who had been newly drawn into the church scene, repented, were brought to tears, brought to their knees, received forgiveness and were given new life and unimaginable joy in the Spirit.  Some were amazed that even their headaches were healed immediately.  Yet, there seemed to be no pattern at all to the way in which God was moving.

On the Monday night at Kyancutta as Bingham was preaching, he could hear strange noises going on during the meeting.  He had been fighting to get his words out.  He couldn’t see anyone’s mouth open and it struck him that it was a demonic phenomenon.  He had previously witnessed meetings like that in Pakistan, and so he said, ‘Satan, in Christ’s name we rebuke you, and command you to leave this meeting.’  There was a loud bang.  People sat there a little bit astonished at what had happened, but, the whole place was absolutely quiet.

People later remarked that up until that point they had felt their minds were very scrambled and they couldn’t hear what the preacher was saying.  It had not made sense, people couldn’t hear rationally.  But at once, everything changed and the preaching was full of power.  Many people remained behind after this meeting and refused to go home until they had spoken with someone about becoming converted to Christ.

Impact of the Spirit

John Dunn, one of the students on the mission team, testified to being healed of a longstanding problem during the week of the mission.  He also recalls some of the unusual events: A farmer who had not been coming to the meetings, although his wife did, was out on his tractor when great conviction came upon him and he got down in the dust and gave his life to the Lord.  A woman believed she was healed of a kidney complaint in one of the meetings, and tests at the hospital the next day showed that there was no longer any problem with the kidney.  Many were converted.  There was also great opposition.  Some shouted back or walked out as Geoff was preaching.

John Kammermann was another local Wudinna farmer who became a Christian at this time.  He was a man who had previously listened thoughtfully to preachers, but had always known that he had insufficient resources within himself to sustain a commitment to Christ.  However, this mission was different.  He had a strong desire not to attend the meetings at all, yet somehow he was compelled to go.

‘I remember that by the time we got to the Sunday service,’ he recalled wryly, ‘there were only seats right down the front under the preachers nose.  However in the wisdom of God that’s where you get a good look at the conviction of the messenger!  I was convinced that he knew God.  If he could know God like that then maybe I could as well.’

The reality of God’s presence and the singing in the meetings was quite extraordinary.  It was something John and others had never expected.  He recalls how the truth and words of one particular song kept coming back to him:  ‘Surely goodness and mercy shall follow me all the days, all the days of my life.  And I shall dwell in the house of the Lord for ever, and I shall feast at the table set for me.’

In many ways the situation and the events of those glorious days defies both explanation and description.  God was at work graciously revealing himself, giving to each what they needed.  It was remarkable, and somewhat unusual, to see the way in which children would happily go to sleep on the seats of motor vehicles or on the floor of the meeting halls.  Bingham (1992:99) comments on this same phenomenon during revival in Pakistan.

Some folk surprised their own friends and relatives, as they deliberately broke normal patterns of behaviour and hurried off to be in time for the meetings.  ‘I think our parents thought we were a bit strange,’ recalled Kay Kammermann.

The gift of the Spirit

On the Saturday night Bingham taught concerning the Holy Spirit.  He made the point that the Father was pleased to give the gift of the Holy Spirit to those who asked.  He said, ‘What the cross cleansed, the Spirit comes to fill.’  The assurance given was that God was true to his Word and that he delighted for the West Coast folk to receive his gift.  Many did.

‘God was in the place forgiving the sin of our past godlessness, and giving the gift of His Spirit,’ John Kammerman remembered.  ‘Even now that memory still evokes emotion.’

The promise of a rich future from God’s hand was something many could not contain.  The atmosphere at the meetings could neither be explained or induced.  People felt the presence of the Lord and had the expectation that all was well with them on account of that Presence.

At the end of the meetings crowds of people would just sit silently in wonderment for half an hour not moving.  One woman was so settled in her seat a member of the mission team invited Bingham to meet her.  She spoke in a voice of wonderment saying ‘I never knew he loved me like that!’

Deane Meatheringham reported, ‘We couldn’t get people to stand up and leave.  This is the closest I have come to seeing things we read of in Acts or in John Wesley’s Journal.’

There was a woman who had heard the Christian message many times before.  For years she had experienced the agony of various shoulder aches and pains.  Some time after the mission, she stood up in Church and told how as she was sitting down milking the cow one morning it dawned on her what the Word of God had been saying to her for years.  And that was that she was free!  All her aches and pains went and she was liberated.

Other occurrences were similar to those decribed in the New Testament such as Acts 2:13 where newly Spirit-filled believers were described as drunk.  One man, Trevor Gerschwitz, was so excited and effervescent when he called in to speak with his Lutheran Pastor, Ron Wilsch, on the way home from one of the meetings, that the Pastor later commented that if he hadn’t known him better, he’d have sworn he was drunk.

One burly farmer approached Bingham one night and said, ‘My wife and I made decisions when we were teenagers, but I’ve never seen her like that.  I want what she’s got.  You’ve got to give it to me.’

Bingham explained that what she had was freedom and that he could not give it to him; only Christ could do that.  So one night the man stood in a prominent place at the back of the great mob at Minnipa while Bingham preached.  All of a sudden he put his hand up and waved at Bingham as much as to say, ‘It’s happened you know; I’ve got it, this freedom’.

One night after the meeting, a local man, Ron Holman, ‘fairly stoic by nature,’ went and sat down beside Bingham.  When asked what he thought of the meeting, Holman replied that he thought it was all right.

Bingham recognised that here was a man who generally didn’t seek conversation, so he said to him ‘Have you ever received the gift of forgiveness?’

Holman replied, ‘No I haven’t.’

Bingham then asked him if he wanted to.  The reply was blunt: ‘Why do you think I’m sitting next to you?’

Within a few minutes he was absolutely liberated.  Holman has since had quite a history of helping on mission teams, and regularly having witness and ministry.

The mission included a civic luncheon and visits to schools. Each day the mission team would meet for prayer.  Throughout the week there were also numerous small informal gatherings for meals and discussions all across the 80 mile circuit, as well as a Saturday afternoon picnic, where people took the opportunity to talk more intimately with one another.  Numerous folk sought out Bingham to ask him further questions concerning his messages.

Natural Christianity

Many beheld a previously unseen phenomenon – West Coast men actually had their Bibles out while they were cooking the BBQ – and were more interested in the message of the Bible than the food on the fire.  But what was so strikingly unusual about all this, was that it seemed so natural.

Bingham notes that revival should be natural.

We need to understand God’s purpose for history.  We need to see why, and how, revival is essential as a phenomenon in the course of history.  We need to understand its goal.  When we do, then the whole subject of revival is removed from the theoretical area, from mere human theologising, or human attempts at manipulating God into action.  It comes into the realm of necessary action.  We discover, in fact, that the word ‘revival’ in one sense covers the whole of the action of God in history.  The principle of giving life, sustaining it and renewing it – that is, revival – is the work which God is about continually’  (1983:ix).

This was not religion but life.  People were free indeed.  Consistent with Bingham’s style, the mission had been free of gimmicks and tricks aimed at manipulating people.  From one point of view, there was no need for it, it was an evangelist’s delight.  ‘People were getting converted hand over fist,’ and this left a deep impression upon everyone.

The climate was such that in fact ‘someone could have got up to skull duggery,’ John Kammermann noted.  The West Coast community had seen their fair share of entertainers, hypnotists and spiritualists.  Bingham was aware of the pitfalls of such an atmosphere and was well acquainted with his own powers as a speaker.  On the Wednesday night at the Wudinna Hall, in his concern that people not be manipulated, he gave a demonstration of the effects which could be induced by a speaker.  He deliberately vocalised a hissing noise.  The whole gathering reacted and a loud clunk was heard as everyone’s feet hit the floor together.  People have commented how thankful they were that the potential of the situation had been publicly exposed and recognised.  A clean, clear atmosphere prevailed.

Like Pentecost

The last planned meeting on the Sunday afternoon was quite amazing.  There were well over 400 at the meeting.  People came from as far away as Ceduna and Cummins.  Many have said it was like the first Pentecost but without tongues.

Of the final night Bingham said, ‘Like a great rain of beauty and silence and joy, it just descended on the whole congregation.  It was quite remarkable.  I’d have called it a very gentle but a very powerful outpouring of the Holy Spirit.  And I can remember the joy in the worship and praise that night.’

During the mission there had been no appeals for people to come forward.  There had been no pressure applied.  But there had been an astonishing response.  Children and people right up to those in their seventies, and many from each age group, had been deeply moved.

At the close of the final meeting, people wanting to talk with someone about faith were invited to move about halfway down the hall and enter into the supper room, where the team and other local folk were waiting to help. Over 50 people were counselled by those who had been prepared for the task.

In the weeks, months and years that followed the mission, God continued to reveal his love to his people at Wudinna.  The mission had been no seven day wonder, but folk continued to be converted to Christ (Curnow 1977:82-83).

During the week immediately after the mission, John Kammermann arrived home from work keen to share with his wife Kay the details of a marvellous encounter with God, which he had experienced while shearing a sheep.  In it he had understood anew the dynamic truth of God’s love.  ‘It was not that God is love AND sent his Son; but rather IN the sending of his Son, God is love.’

How might that be communicated to a farmer in a shearing shed?  As he recounted the somewhat unusual, yet seemingly natural happening, Kay quickly replied, ‘Guess what? The very same thing happened to me today while I was hanging out the washing.’

Many enriching conversations took place.  Neighbours would sit down together somewhere out on the boundary fence of their large properties and go through the great events of salvation together, or read and ponder the words of Scripture while working on a tractor.

There had been something like 31 home groups in the week leading up to the mission.  Some of these now combined and turned into Bible studies.  The Ladies Guild virtually became a Bible Study Group (Curnow 1977:82).

Meatheringham was untiring in his efforts to nurture his people.  This included writing a counseling booklet entitled ‘Christianity is Christ.’  As a Pastor he moved well among the community and encouraged people to continue in their faith.  There were 61 confirmees during his 5 year term at Wudinna (Curnow 1977:83).  Pastoral letters were written to teach, exhort and encourage people.  The instruction given was clear and simple.  People were enjoined to accept their salvation joyfully, live by faith in Christ, read the Bible diligently, pray earnestly and worship regularly.

Following the mission the Wudinna folk regularly sent teams of young preachers out to places like Haslam and Streaky Bay to help out.  Families and groups would often get into cars with all their kids, and they would sing from chorus books all the way to and from their destination.  Many people opened their lives and homes to one another.  Spontaneous sharing of meals took place and people loved to gather together in homes after Church.  There was a general air of excitement in the Church and people eagerly heard the Word from Deane and guest preachers.

One of the leaders, when praying during the mission ‘saw’ a large heap of leaves and a strong gust of wind scattering them all over what seemed a map of Australia.  This was interpreted as indicating that lots of people touched by God would be moved on into many parts of this land; and it happened that way.  Many people moved in later years to Western Australia, Victoria, Queensland and other parts of South Australia.

A consolidating mission entitled WE REIGN IN LIFE was organised in 1972 with the circuit now being pastored by the Rev. Ian Clarkson.  Bingham and another team of students returned to lead the mission and the important question put to the Wudinna folk was taken from Galatians 3:3 ‘Having begun in the Spirit’ where are you now?

There had in fact been some difficulties within the church community since the time of the first mission.  Some had sought to place greater emphasis upon the role and work of the Holy Spirit, and this caused divisions.  One group broke away and later became the Christian Revival Crusade (C.R.C).  To this day, hurts are slowly being healed.

After the first mission, it was natural enough that reports of revival soon began to circulate.  Fellow pastors were eager to discover what techniques were used.  When faced with this question at the Annual Methodist Conference, Deane Meatheringham made the now famous reply: ‘We organised a mission and God got out of hand.’

In a report on the happening, Meatheringham concluded: ‘Some people might say that we have had a revival.  But in such arid days as ours I think this is exaggeration.  We have seen the sparks of revival, and possibly the beginnings of even greater things.’

Apart from the movement in Pakistan, Bingham describes this event as the second closest thing to revival he has seen.  The closest being what began at the Garrison Church in Sydney and spread from there to other churches during the mid 1950s.

This was the episode of Christian life which took place at Wudinna in 1969.  In manifold ways the story continues to unfold in the 1990s.

References

Bingham, G. C. (1983) Dry Bones Dancing.  Adelaide: New Creation Publications.

— (1985) The Day of the Spirit.  Adelaide: New Creation Publications.

— (1985) Christ the Conquering King.  Adelaide: New Creation Publications.

— (1992) Twice Conquering Love.  Adelaide: New Creation

Publications

Chant, B. (1984) Heart of Fire.  Adelaide: The House of Tabor.

Curnow, E. A., ed. (1977) Faith on the Western Front.  Aldis.

Loane, M. L. (1988) ‘Geoffrey Cyril Bingham’ in These Happy Warriors.  Adelaide: New Creation Publications.

Meatheringham, D. (1981) Gospel Incandescent. Adelaide: New Creation Publications.

— (1969) Pastoral Letter: ‘The Assurance of God’s Word.’

— (1969) Pastoral Letter: How to Succeed as a Christian.’

— (1969) Report of Mission Held at Wudinna, August 21-31.

Murray, Ian. H. (1988) Australian Christian Life from 1788.  The Banner of Truth Trust.

Piggin, Stuart (1992) Lecture: ‘Piety and Politics in Australia in the 1950s,’ given to ‘Australian Religious History’ class at Flinders University (S.A.), on 21 May.

Wilson, B. (1983)  Can God Survive in Australia?  Albatross Books.

(c) Trevor Faggotter

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Renewal Journal 4: Healing – Editorial

Missionary Translator and Doctor, by David Lithgow

My Learning Curve on Healing, by Jim Holbeck

Spiritual Healing, by John Blacker

Deliverance and Freedom, by Colin Warren

Christian Wholeness Counselling, by John Warlow

A Healing Community, by Spencer Colliver

Divine Healing & Church Growth, by Donald McGavran

Sounds of Revival, by Sue Armstrong

Revival Fire at Wuddina, by Trevor Faggotter

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Renewal in a College Community by Brian Edgar

by Geoff 3 May 2011 1 Comment

 

Renewal in a College Community

Brian EdgarThe Rev. Dr Brian Edgar was a lecturer in Theology at the Bible College of Victoria.   He describes a unique time of renewal at the college.

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An article in Renewal Journal 3: Community
Renewal in a College Community, by Brian Edgar

The Holy Spirit may at times break down existing patterns of prayer and worship in order to renew his people.

Sometimes this is because of inadequacies in the attitude of those worshipping, as in Isaiah 1:10-20.  There God is tired of the sacrifice and worship of those who do not repent.

At other times the working of the Holy Spirit comes simply to give a renewed vision of the majesty and holiness of God, to refresh devotion and commitment, and to lead people to a new understanding of his nature.  This is a part of the contiunous renewal of which Paul says, ‘let the peace of Christ rule in your hearts … and the word of Christ dwell in you richly; teach and admonish … and with gratitude in your hearts sing psalms, hymns and spiritual songs to God’ (Colossians 3:15-16).

Such a time of renewal took place over three days in September 1993 during second semester at the Bible College of Victoria (B.C.V.).  This special and unplanned period became a time of renewal, growth, conviction and great blessing.

B.C.V. is an interdenominational, evangelical college training people for ministry in Australia and overseas.  There are about 180 full-time students and almost as many more part-time students.  Ever since its foundation in 1920 individual, group and community prayer and worship have been an important feature of the community life of the college.

The priorities of the college are expressed as ‘Knowing, Being and Serving’.  This means knowing God in personal relationship; being transformed to become more like the Lord Jesus Christ as Spirit-filled people of compassion, faith, vision and power, living holy lives in the personal and social realms; and serving God in the world, developing gifts for ministry for building up the church, meeting the diverse needs in society, and proclaiming the gospel to unreached people.

As a consequence of this commitment, time is regularly given over to prayer.  Students and faculty pray in daily chapel services, in fellowship groups, in lectures, at meal times, in faculty groups, in pairs and room groups on special prayer days and nights, and in prayer cells for specific issues including healing, evangelism, community life and student ministries.  People pray, sometimes with conviction and joy, at other times with doubts and fears.

Continually there are testimonies to the blessing of the Holy Spirit.  Prayer is programmed as an important part of college life and God honours that commitment, but on occasions God wants to do something different.

A desire for God

The recent time of renewal began with the group responsible for preparing for a regular day of prayer.  Others had a growing conviction that God’s Spirit wanted to move in a new way.  One student, reflecting the feelings of many, said, ‘My heart had already been prepared to meet with God – and I was not disappointed.  For some time I had recognised the hunger in my heart and my need for God to refresh and renew my weary spirit.’

A number of people felt a desire for the presence of the Holy Spirit.  Various experiences indicated that the Lord wanted students to be involved in all night prayer to prepare for the day of prayer for the whole college.

Many would agree with the student who said, ‘For the last two years it has been an increasing prayer of mine that God’s Spirit would move across this nation, and more recently that I would experience more of God’s fulness in my life.’

Significantly, a desire for God to work in this country in a dynamic way is connected with a willingness to allow God to work in a new way personally.  It is difficult to communicate what one has not experienced.

One student observed that although none of those who met the Lord on that day would claim the necessary qualities for spiritual leadership in this generation, nonetheless a start was made, for ‘when God raises up spiritual leaders, He first judges them so that they may depend on Him alone’ (Holland 1993:1).

The presence of the Spirit

On Tuesday 21 September about 140 of the college community gathered together in the chapel for prayer.  A time of teaching followed the praise and worship.  The teaching was brief, about 20 minutes, low key and even understated.  Then as people were invited to pray or receive prayer, the effect was as tremendous as it was unexpected.

What had been planned as a 50 minute session became a four hour response to the presence of the Holy Spirit as he touched people’s lives and moved them to prayer, repentance, reconciliation, testimony, praise and commitment.  It is difficult to describe this; it needs to be felt.

All who were present found that this was a special time.  The college community comprises diverse groups of people from a wide range of denominations and traditions of prayer and worship.  Many of them are prayerful people but most had never experienced a time like this.

The Holy Spirit convicted, empowered, challenged, encouraged and renewed people.  Forty or more sought prayer.  They had a tremendous ministry together.

The day’s program was transformed, replaced by the plans ofthe Spirit.  Significant personal matters were dealt with that day and in the days that followed.

One student acknowledged, ‘God was convicting me of my doubt in the Holy Spirit’s power to work in and through my life. …  I knew I had once again to give the Holy Spirit permission to consume those parts of my life that had been preventing me from loving God more completely.’

For many, the infilling of the Spirit meant that they were overcome – sometimes with grief and repentance, at other times with joy, often with weeping, and often with relief and rejoicing.

The ministry continued over the next couple of days.  People were reconciled.  They shared in prayer.  They ministered to one another and were counselled.

Two days later, when the college community was gathered together, an opportunity was given for people to share testimonies of what God had done over the past few days.  One hour became two, then three and four hours, as they praised, prayed, and gave testimony to the experiences of the Spirit.

It was a time for hearing how people had been challenged about their prayer life, their relationship to the Lord, their relationships with others, personal attitudes, and ministry challenges.  Again there were tears and rejoicing.

Lives had been changed, barriers broken down, resistances overcome, forgiveness granted, and blessing received.  Although lectures had been planned, they simply did not happen that day.  Such was the intensity of the moment that no one wanted to leave the chapel.

Lessons of the Spirit

Four points stand out as concluding observations, although many other things could be said.

1. Historic connections.

There is a connection here with the noted revival which took place at Asbury Seminary in the U.S.A. in 1970 and which had far reaching effects throughout America (Coleman 1970).

The speaker at the start of the day of prayer was the Rev. Mark Nysewander who was visiting B.C.V. with the Rev. Richard Stevenson.  Both are part of the Francis Asbury Society (U.S.A.), a society focused on renewal through the Holy Spirit.  Mark had been present as a student at the revival at Asbury Seminary in 1970 and is continuing that ministry through the Francis Asbury Society.

2. Future influence.

This experience at B.C.V. may or may not spread to other people and places, but whether it does or not, it will continue to mean a lot to those who experienced it.  Many future ministries will be enriched by this personal experince.

Knowing through experience what God can do in renewing a community is essential for communicating this to others and for preparing them for it.  The historic connection between revivals may continue as students and faculty better understand the power of God to move people and as they become more confident in ministering in his name.

3. A gentle ministry.

It should be emphasised that the ministry exercised over these days was described as ‘a gentle ministry’ with ‘no hype’.  Others were ‘surprised by the quietness’ of the time shared together.  It is no insult to those leading worship beforehand or to those involved in teaching to say that the worship and teaching were not extraordinary in any way.

There have been more articulate, more dynamic, more profound sermons preached at B.C.V. than these.  The worship was more restrained than it has been at other times, but this time the effect was different from all other times.  Clearly, the issue was not human hype, enthusiasm or ability, but the providence of God who initiates and controls.

4. An openness to the Spirit.

While no one can command the activity of God, it is clear in retrospect that there was a willingness on the part of many people, students and faculty, to be open to whatever God had to offer and a commitment to not allowing programs to interfere with the work of the Spirit.

This openness had surprising implications.  While many were looking for a wider renewal in Australia, God wanted to work closer to home, with those who were praying.

God deals first with his messengers and challenges them to be the kind of servants he wants them to be.

References

Coleman, R., ed. (1970) One Divine Moment.  New Jersey: Fleming Revell.

Holland, H. (1993) ‘An Extraordinary Day of Prayer’ in Ambassador: Official Journal of the Bible College of Victoria, No. 151, p. 1.

See also comment on the Asbury Revival in Renewal Journal (1993) #1, pp. 44-45; #2, p. 51.

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Lower the Drawbridge, by Charles Ringma

Called to Community, by D Mathieson & Tim McCowan

Covenant Community, by Shayne Bennett

The Spirit in the Church, by Adrian Commadeur

House Churches, by Ian Freestone

Church in the Home, by Spencer Colliver

The Home Church, by Colin Warren

China’s House Churches, by Barbara Nield

Renewal in a College Community, by Brian Edgar

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Church in the Home  by Spencer Colliver

by Geoff 2 May 2011 2 Comments

Church in the Home

Spencer Colliver, a former elder and coordinator of home groups in the O’Connor Uniting Church, Canberra, wrote extensively about house churches.

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Church in the Home, by Spencer Colliver

_____________________________________

In this environment all the people of God

will be released into the fullness of the Spirit.

______________________________________

A group of enthusiastic young married couples had been engaged in an intensive coffee house outreach ministry to other young people. They were jaded and disillusioned by the lack of encouragement they received from the churches to which they belonged.

I was invited to lead them in a caring and sharing group. At the end of six months of weekly meetings and other activities the bitterness had largely disappeared, but by this time all of them had stopped attending their respective churches. They invited me to work with them indefinitely. For nearly three years the weekly meeting was ‘church in the home’ for them. It built and strengthened their faith until most of them moved away from the city to other places where they became active in other groups or churches. That experience of home church had strengthened their faith in Christ and his church.

The house church or church in the home is neither new nor revolutionary. Wherever the people of God have been genuinely open to the Holy Spirit their lives have often found their most potent expression in small groups.

The early church had its essential life in homes. Their intimate experience of being the people of God was in households. There they ‘devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers’ (Acts 2:42). In his letters to the churches, Paul refers several times to the church which meets in the house. Early church history confirms that the most common meeting place for Christians was in the ordinary domestic setting of a house. Going to church in the first and second centuries meant going to someone’s home.

A small group

There are powerful biblical, historical and sociological reasons for contending that the life of the Christian disciple is more completely expressed and fulfilled in a small group in an informal domestic setting than in a large assembly and hall.

Jesus’ final command was to love one another (John 13:3435) and his final commission was togo and make disciples (Matthew 28:1820). We may proclaim the gospel to thousands but we make disciples in small groups in the furnace of daily living. We can only truly love one another in the context of an understanding, sharing relationship.

The strength and influence of the revival under John Wesley and George Whitefield was

conserved and focused through the class meetings of twelve which Wesley organised. David Prior (1983:40) notes, ‘By 1742 in Bristol (i.e. four years after his Aldersgate Street experience of assurance of salvation through trusting Christ) there were 1,100 people divided into classes of 12 each, each with a leader. … Class members began “to bear one another’s burdens” and naturally to “care for one another.”‘

The class meeting has been described as the keystone of the entire Methodist edifice. Wesley expressed a personal need for a small group with whom he could unburden himself without reserve. No circuit, he said, ever did or ever will flourish unless there are small groups in the large ‘society’. In later years, Wesley would not accept an invitation to conduct an evangelistic program unless house groups were already established to which new converts could be directed and nurtured.

The current move of the people of God into small groups and communities is widespread from the United Kingdom to South Africa to the grassroots communities of South America, from Zimbabwe and Uganda to China, Singapore and Korea. Wherever the Bible has been taken seriously and the Spirit poured out people have more frequently found their essential life with a small group of other Christians.

The large congregational meeting is the place for public worship, declaration and teaching. It is instructive to note that the people of Israel were taught the law in their families (Deuteronomy 6) and the expression of their corporate unity as the people of God was when they went up to Jerusalem four times a year for celebration and festival.

If we were to take seriously the model which Jesus gave us we would be concerned with forming groups of 1215. In order to obey his command to make disciples there needs to be a grouping or social context which stimulates personal awareness and understanding of one another and gives opportunity to observe closely the behaviour, the attitudes, and the feelings of one another. Jesus called the twelve to be with him. They walked, ate, slept and kicked the dust of Galilee together. In the discipling of a small group he modelled intimacy and fellowship.

Within that group of twelve Jesus had three who were even more intimately related with him. He took them with him on special occasions such as at the Transfiguration and the raising of Jairus’ daughter. Jesus made small forever beautiful when he said that ‘where two or three are gathered in my name, I am there among them’ (Matthew 18:20).

When we review the biblical statements about our relationship with one another and reflect upon what has been termed mutual ministry it is difficult, if not impossible, to see how we can respond genuinely to these Scriptures except in a small, continuous, ongoing, intimately related group.

Jesus’ command to love one another is emphasised again and again in the epistles. In fact is was this quality of life which caused others to recognise the Christians as Jesus’ disciples. ‘To be Jesus’ in love and compassion is the greatest witness. In order to do that you have to be close to people.

A shared life

We are called to a shared life. Loving cannot be at a distance or in personal remoteness. Nor can it be expressed only to God in our times of worship and meditation ‘for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also’ (1 John 4:19b20).

What does it mean to love and to share? And what are the impediments to the shared life? God cares about the way we treat each other because we are members of his family. The vertical relationship with God is given flesh and blood in our horizontal relationships with one another.

The expression ‘one another’ and similar terms are keys to the shared life. The Scriptures in which they are found give substance to the attitudes and behaviour which express love. They detail love in action. They deliver us from the sentimentality, lust and triviality of today’s use of ‘love’. It involves reciprocal relationships.

There are some 18 categories involving ‘one another’ in the New Testament. Love one another is most common; it occurs 12 times. Many other categories are familiar: accept/welcome (Romans 15:7), comfort/instruct (Romans 15:14), forbear/bearing with (Ephesians 4:2), live in harmony/have unity of spirit (1 Peter 3:8), confess sins to and pray for (James 5:16), submit to/be subject to (Ephesians 5:21), be kind, tenderhearted and forgiving (Ephesians 4:32), serve/become slaves (Galatians 5:13), practice hospitality/be hospitable (1 Peter 4:9).

These and many similar expressions show how ‘the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love’ (Ephesians 4:16). Our task, under the Holy Spirit, is to build up each other.

Paul was convinced that the Christians in Rome were so complete in knowledge that they were ‘able to instruct one another’ (Romans 15:14). We must conclude that building one another up is too important a task to be left to the leaders. It is not the exclusive task of apostles, prophets, evangelists, pastors and teachers to build up the body of Christ. They need to train and equip God’s people to do the building.

It is one thing to be a pastor; it is a more demanding but more productive task to train another to be a pastor. I may be only a ‘one talent’ person as a pastor but I would expect that a five talent pastor would show me how not to bury my one talent but use it for my Master.

The charismatic renewal has enabled many people to enter into mutual trust and share in a more open, vulnerable and accountable way. Yet the rich results of renewal found in deep personal sharing are still rare. What causes this plateau of involvement with one another?

Obviously there are personal reasons why leaders and people do not wish to share. We are afraid that confidences will not be respected. We are conditioned to hide our deepest feelings and cover up our negative attitudes, to put on a mask and keep up appearances at all costs. Some of us will not share with others because we are afraid that when others know us as we know ourselves they will not like or accept us. Some have an understandable fear of falling under the influence of people who will exercise power or control over their lives.

Churches emphasise the individual and personal character of salvation which then is worked out mainly in a private devotional life. This provides opportunity for discord and disunity with a fear about the consequences of a shared life. We may agree in doctrine but never share at the deeper levels of attitude and feelings.

Structural impediments built up over decades of church tradition and organisation inhibit the growth of sharing, loving relationships. Church life inhibits intimacy and community. The principal hindrance to the shared life is the big weekly meeting on a Sunday; it hinders if that is the primary expectation for the gathering of the people of God. Sharing of life is minimal and many want it that way; but others come with a desire to be open to one another and with a burden they long to share. The structure of the meeting does not allow for that.

There is nothing intrinsically wrong with the large gathering for teaching, public declaration and worship, but it is not the context or framework within which love and sharing can grow no matter how much people desire it. That happens in the structure of the small group.

If I am to achieve a life style and Christian behaviour consistent with the New Testament I have to be placed in a situation where I can share to the point where I can understand others, and they me. I need also to be held accountable for my Christian growth by brothers and sisters who hold me precious in the sight of the Lord Jesus. In such a group there is time and space for everyone to minister to one another and so fulfil the priesthood of all believers (1 Peter 2:9) without depending on a ‘chief priest’.

A multi-gifted ministry

Being in a small group does not guarantee that automatically the quality of life will reflect the New Testament. Some groups may come under the domination of leadership either from the central church staff or from a controlling person. The small group can also become a microcosm of the large gathering with people only minimally involved. This was the case in Bible study groups where we sat and listened with only minimal interaction, usually at impersonal levels.

Leadership is essential, of course, but that of the servant who seeks to release everyone in the group into the practice of their gifts the charisms which the Holy Spirit is waiting to bestow. The renewal has opened the possibility of the gifts of the Spirit for all, not only for those trained and ordained. Making disciples involves bringing all the people of God into an understanding and practice of their gifts.

John Howard Yoder (1987:18) traces the movement of the ‘multiministry’ of the early church to the ‘monoministry’ of later times. He writes of the ‘slower, more complex tasks of evoking, nurturing and coordinating those gifts.’ Each of those verbs has a crucial process surrounding it and few groups have come to grips with these essentials of making disciples.

Ernst Kasemann (1964:70) elaborates this further noting that ‘the multiplicity of charismata are constitutive of the body of Christ, “the body consists not of one body but of many.” … This multiplicity does not cause the body to disintegrate but makes its true unity possible. … The church cannot find her order in uniformity or rationalisation. Neither must she give so much prominence to individuals among her members that others are overshadowed and condemned to passivity.’

Churches in renewal often shift the modelling of the exercise of gifts from the pulpit to the platform. The ‘healing line’ in which a few people exercise the gifts of the Spirit has not encouraged the full release of all to minister. A manifest personal gifting together with ordination creates a sense of awe and the feeling that ordinary people can never make it.

When a congregational setting is the principle place of ministry it is difficult for people to understand how to go about, for example, praying for healing at work or in the neighbourhood. In teaching the disciples Jesus modelled healing and deliverance right where people were, on the street, in the market place, out in the country, as well as in synagogues.

John Wimber has emphasised, ‘If your church is too large to accommodate this type of learning you probably need to break it down into smaller units for equipping’ (1986:13). Wimber goes on to say that his first experience in exercising all the gifts of the Spirit occurred in a small group. The small unit, however, is not only for equipping but also for ongoing practice.

That ongoing practice or continuous and full exercise of the Spirit’s gifts leads into a consideration of the difference between home groups functioning as supplementary to the congregational meeting and house or home churches which operate as independent units but which may come together for celebration.

A multi-church ministry

Home churches opt to move in the direction of multichurch rather than megachurch. This is the case in a number of places in Australia and in England.

The home group has been an important addition to the life of many churches in renewal. It offers opportunity for the personal nurture, caring and sharing of the members of a congregation which is not possible during the Sunday morning service. The meeting, usually for two hours during a week night and usually excluding children, includes worship, sharing of personal needs, prayer for one another, study of Bible passages often set by the minister, and discussion. From time to time groups organise events aiming to touch nonChristians, but primarily the groups are for the support of members.

The home church, however, takes full responsibility for its life. Everything that you would expect to happen in church happens in the church in the home. The implications of this kind of church in terms of church order, leadership, membership, adherence to core doctrines, times of meetings, accountability, management of monies, and training of members are all matters which are beyond the scope of this chapter.

In personal contact and review of house churches in the United Kingdom and participation in Australian home groups for 15 years and latterly in a home church, I note the following.

1. There is in the home church an intention and vision to be the church. The vision may not always be well articulated because it is constantly unfolding, but there is a strong commitment and responsibility for its realisation. In many respects it is a church planting exercise with all the uncertainty and tentativeness associated with such a project. People coming out of a church focused primarily on maintaining its life are not prepared to handle all the questions which arise. However, once they are free of a set tradition and structure there is all the freshness and vtality of a first-generation experience. This freshness in the Spirit is maintained in several ways as listed here.

2. There is an intention to foster the full participation of all members in the release of the gifts of the Spirit. The gifts and the anointing of the Spirit are granted as the Spirit determines (1 Corinthians 12:79). They are given to people to serve the body, not just for the realisation of their ministry (1 Peter 4:1011; Ephesians 4:716). Within a framework of orderliness everyone or as many as possible contribute to the expression of life in the Spirit in the body (1 Corinthians 14:2633; Ephesians 5:1521; Hebrews 10:2425). In the discipling of people there is encouragement to overcome fear and cultural reticence to enable them to express what God is doing in and for them. Everyone then shares the encouragement; no one is left out.

3. The outward expression of the body and inner growth flows over in service to the immediate community. The home church is neighbourhood based. David Prior (1983:89102) explores the importance of listening for the ‘pain’ of the neighbourhood and the need to be Jesus in that situation and do the works of the Father. The house churches of Brighton Circuit, Brighton, England, make themselves available to the street in which they are located. They seek to be servants in meeting whatever needs are there. This may be the hardest place to express Christian care and to demonstrate the good news. Those helped and healed share the good news in their locality as did the demoniac of Gadara (Mark 5:1820).

4. Each home church seeks to reproduce itself in one to two years; to grow and divide. When growth occurs new issues emerge. Discipleship and Christian foundation courses are developed and people trained to conduct them. New leadership is grown for the new groups and for their overall direction; the pain of separation dealt with. This church planting lifestyle creates an impetus to growth in personal and group life constantly refreshing life in the Spirit. When we remember that over 70% of Australians acknowledge there is a God but over 80% do not have any Christian commitment we see a world outside of our comfortable group life to be won for Jesus.

5. Full use is made of people with theological training and other expertise as resource people and facilitators. Members who have special gifting are given opportunity to receive further training in order to equip others for the work of the kingdom. Some home church clusters, as indeed some denominational churches, establish their own Bible schools and courses to encourage all their members to be biblically literate. When members show they have particular capacity for, say, counselling they are given opportunity and financial help to undertake any courses available. The aim is not only to enable all people to exercise their gifts responsibly but to develop them so that the body is effective in its work and ministry.

6. As home churches grow in number some kind of service and resource centre may be necessary. In one United Kingdom situation 30 house churches are linked together with 600 people who gather for celebration and public outreach in halls and community facilities. The administrative and resource centre is in a shop front in the main commercial area. All the house churches acknowledge the leadership of the total enterprise but this commitment is given by covenant; it is not mandatory. Authority to act flows from the groups. This kind of structure, rather than imposed uniformity, is more likely to lead to unity.

7. Essentially the home church is based on a ‘tent making’ model so that financial resources are freed primarily to build living stones, support ministries in needy areas and developing countries, provide some support for part-time ministries and mission, and to keep expenses for salaries and buildings to a minimum, in contrast to most churches which pour their financial resources into buildings and full-time salaries.

8. In keeping with the unity of the Spirit home churches seek to foster relationships with other Christian groups and churches. In no way does the home church become separatist in character though it will be independent in function in order to stimulate full involvement of all members. There is an aggregation of Christian presence in the community which grows from neighbourhood to suburb to district to region to nation, gathering in streams of different kinds to the swelling river of witness.

A way ahead

In terms of church history it may be said that all of this has been tried before and fallen into decay. Perhaps so, but at the birth of groups and churches in those earlier days and for a considerable time afterward such movements served their generation in the onward sweep of the kingdom of God.

Such groups always emerged in times of renewal or persecution, often challenging the status quo. If they eventually atrophied and died this is no reason why in a new generation these ideas cannot be reworked. To merely retain a present tradition which is no longer relevant to the challenge of this day is most inhibiting. We constantly encourage people to take the step of faith. Failure is not the end of the story, nor ever will be in the kingdom of God.

The renewal of the people of God calls for full participation to go on to adulthood. To keep people sitting in hundreds facing in one direction, going through the same procedures, listening to the same person over years, keeps them in childhood and resists the Spirit of God who is calling all to freedom, service and servanthood.

Finally, what if the worst were to happen in Australia as has happened repeatedly both in the past and in the present, and the church were persecuted and had to go underground? How would we prepare and equip the people of God? Or more optimistically, if we see a mighty outpouring of the Spirit of God on this land, would we be ready to gather and conserve the harvest? Either way, given a five year opportunity to prepare the army of God, how would it be done now?

While we speak with awe of megachurches where thousands gather, we should remember that the cell group has always been the energising element in any successful mass movement. The historian Herbert Butterfield says, the strongest organisational unit in the world’s history would appear to be that which we call a cell; for it is a remorseless self-multiplier; it is exceptionally difficult to destroy, it can preserve its intensity of local life while vast organisations quickly wither when they are weakened at the centre; it can defy the power of governments; and it is the appropriate lever for prising open any status quo.

Whether we take early Christianity or sixteenth century Calvinism … this seems the appointed way by which a mere handful of people may open up a new chapter in the history of civilisation’ (Banks 1986:233234).

The experience of house churches in China is a graphic illustration of this principle.  What may have served us well in a stable society will not stand the test of an increasingly  destabilised and uncertain future. The home church will not be an ancillary unit to the congregation but its basic foundation. In this environment all the people of God, not just a few, will be released into the fullness of the Spirit.

References

David Prior (1983) The Church in the Home. London: Marshall Pickering.
Ernst Kasemann (1964) Essays on New Testament Themes: Ministry and Community. S. C. M. Press.
Robert & Julia Banks (1986) The Home Church: Regrouping the People of God for Community and Mission. Sydney: Albatross.
John Wimber (1986) ‘Releasing Lay People’, First Fruits Magazine, Anaheim: Vineyard.
John Howard Yoder (1987) The Fulness of Christ: Paul’s Vision of Universal Ministry. Illinois: Brethren Press.

_____________________________________________________________

© Renewal Journal 3: Community (1994, 2011) pages 53-65
Reproduction is allowed with the copyright intact with the text.

Now available in updated book form (2nd edition 2011)

Renewal Journal 3: Community

Renewal Journal 3: Community -_PDF

RJ 03 Community 1

Renewal Journal 3: Community – Editorial

Lower the Drawbridge, by Charles Ringma

Called to Community, by D Mathieson & Tim McCowan

Covenant Community, by Shayne Bennett

The Spirit in the Church, by Adrian Commadeur

House Churches, by Ian Freestone

Church in the Home, by Spencer Colliver

The Home Church, by Colin Warren

China’s House Churches, by Barbara Nield

Renewal in a College Community, by Brian Edgar

Spirit Wave, by Darren Trinder

 

RJ Vol 1 (1-5) 1Also in Renewal Journals, Bound Volume 1 (Issues 1-5)

Renewal Journal Vol 1 (1-5) – PDF

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6  Worship,   7  Blessing,   8  Awakening,   9  Mission,   10  Evangelism,
11  Discipleship,   12  Harvest,   13  Ministry,   14  Anointing,   15  Wineskins,
16  Vision,   17  Unity,   18  Servant Leadership,   19  Church,   20 Life

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An article in Renewal Journal 3: Community

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Church in the Home, by Spencer Colliver
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charismatic renewal, Christian ministry, community ,

Covenant Community  by Shayne Bennett

by Geoff 2 May 2011 1 Comment

Coventant Community

Leaders of Emmanuel Covenant Community in Brisbane included Moderator Shayne Bennett and Founder Brian Smith (3rd & 4th left).  Shayne Bennett wrote as an elder of the Emmanuel Covenant Community.

Article in Renewal Journal 3: Community
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An article in Renewal Journal 3: Community
Covenant Community, by Shayne Bennett

Brian Smith

 

I will never forget January 1975.  I was in Melbourne as the representative of a youth prayer group to attend a national conference on charismatic renewal.  It was a time when the charismatic renewal was riding on the crest of a wave.  Thousands of people had gathered from across the country as well as overseas to hear a line up of exciting speakers.  They represented many denominations and the gatherings were marked by an incredible sense of joy and freedom.

During this conference, Fr Vince Hobbs, Brian Smith and John Carroll, three leaders from the Catholic Charismatic Renewal in Brisbane, began to share a vision of developing covenant community.  They also took the opportunity to speak with Ralph Martin, one of the conference speakers, who was also a leader of a charismatic covenant community in Ann Arbor, Michigan.

The Statement of Community Order Document (Section B.1.) explains that ‘A covenant community is a group of Christians who have been led by the Lord to express their love and commitment to him and to one another as part of a divine call or vocation.  They do this through a public life-long commitment called a covenant.’

A time to begin

I still remember Brian Smith coming to me at the conference saying, ‘I really believe now is the time to build community.’

The idea of charismatic communities was not new.  We had been in contact with them from as early as 1972 when Brian Smith first went to the United States.  The hesitation about moving towards community was always a question of timing and maturity.  Until now, no one was ready to step out and make that first move.  That was about to change.

On their return to Brisbane, Brian Smith and John Carroll with their wives and families began to meet with two other couples to pursue this sense of call.  In February of 1975 the four couples washed each others’ feet as a sign of their commitment and as an expression of their service to one another, not just in spiritual matters but in the whole of their life circumstances.

A new foundation was being laid which others would soon be invited to join.  These couples shared their vision with the people of the prayer group at Bardon, which was the principal meeting place for Catholics involved in charismatic renewal with about 400-600 attending.

Responses varied.  Some were excited at the new iniative because they had been looking for an opportunity to be more committed and for a way of including their children in this charismatic experience.  Others were cautious and questioned this new direction.

After some weeks the community had its first intake.  Thirteen families expressed a desire to be part of this new move of the Spirit.  In the first year the community grew to nearly 200 members.

I observed the community from the beginning, preferring to remain part of the youth prayer group that had also begun to develop a strong sense of community.  I had some suspicion about how this Brisbane Covenant Community (as it was then called) was going to develop.  Would it begin well and simply become another prayer meeting or would it actually begin to achieve the goal of building a Christian way of life?

By the end of the first year it was obvious that the community was not only talking about a way of life, it was actually living it.

Early in 1976 our youth group of around 30 people decided that our call was to a community way of life and that it was better to join with the Brisbane Covenant Community than attempt to go in our own direction.  After a few months formation our group made covenant, committing ourselves to follow the Lord in the context of this people called the Brisbane Covenant Community.

A time to build up

The first years of the community were life the beginning of a great adventure.  It was the time of laying the foundationstones.  The dynamism of the charismatic renewal had flowed into the community.  Charismatic gifts played an important role in bringing depth and richness into our praiseand worship.

As well as gifts that we’d come to appreciate in prayer groups, we realised there were so many more gifts that we hadn’t thought about as charisms.  As we shared life together as a community, other things became important.

Different ministries with children and young adults began to emerge as well as gifts of administration and various roles of service.  Our horizons were broadening.  We grew in our appreciation that charisms were given for the building up of the body.

We had a growing consciousness that this Christian community lifestyle was important both for the church and for the world.  Cardinal Suenens had already begun to articulate the need for the church to offer pilot projects as a prefiguration of the kind of human community for which the world is searching so painfully…  From a human point of view, it might seem paradoxical to make the future of the church dependent upon small Christian communities which, no matter how fervent, are but a drop in the ocean…  But if we consider the spiritual energy released by every group which allows Christ to fill it with the life of the Holy Spirit, then the perspective changes, for we are putting ourselves in the strength and power of God (A New Pentecost, pp. 151-153).

If the Church is to fulfil its mission, communities which demonstrate this Christian way of life are an integral part of that mission.

A study conducted by Fusion, a Christian organisation committed to evangelisation in the Australian context, spoke of Australians as ‘people who think in terms of the concrete rather than the abstract, and very often thought forms that are used to express the Christian message are alien to them…  What Australians need is a model.  Once it’s seen in action they are quite capable of recognising its meaning’ (Fusion 1986).

This challenge to be a Christian community for the church and for the world was somehow at the heart of our mission.

One of the other hopes which was born out of this community life was a longing for reconciliation between Christians.  While the founding members were predominently Catholic, there were also two Anglicans among them.  This experience of sharing life together, coupled with the general enthusiasm of the 70s with regard to ecumenism, caused the community to hope that through the charismatic experience and a committed way of life it might find a way through the problems and divisions of a separated Christianity.

In late 1976 the name of the community was changed to the Emmanuel Covenant Community and with the change of name was a growing confidence that God really was with us and leading us in building this way of life.  From the point of view of structure, the community lifestyle encompassed four main expressions, as outlined in the Emmanuel Statement of Community Order Documents (Section B.5.):

1. The General Community Gathering which is a meeting of the whole community to worship, to receive teaching and to maintain a common vision and fellowship;

2. Small group meetings are opportunities for share the Christian journey and receive encouragement and support;

3. Formation teaching courses are conducted to provide teaching on the spiritual life and everyday living as well as giving a clear orientation on the life of the community.

4. Social life in the community plays an important role in developing a genuine and balanced Christian lifestyle.

While these basic structures were important, the community had to offer more if it was to be a model to the church and the world.  One of the most important developments in this area was the forumation of clusters.

In 1978, members of the community began tomove geographically closer together so that the community dimension would take moreconcrete expression.  Community had to be demonstrated in practice, not just in theory.  As families and single people moved closertogether, more and more opportunities presented themselves for the building of authentic Christian community.  These included travelling to work together, sharing mowers, syupporting people when they were sick, providing practical care for widows, and other expressions of support.

Localised community expressions also enabled Emmanuel to be more effective in its local outreach and to contribute something to the wider community.  Taking initiative at the local level to hold football games, Australia Day celebrations, picnics in the park, and Christmas carols were but a few ways that we endeavoured to share our lifestyle and contribute to our local community.

These were bridges of friendship which were built in local neighbourhoods to let others know we were ordinary human beings and not aliens from another planet ready to capture them and take them with us (which was one rumour circulating about us).  Time and good will helped to break down some of the initial fears that were encountered when devloping clusters.

A time to reach out

While the initial concentration of energy in Emmanuel was in trying to become that which we claimed to be – a Christian community – we didn’t cease to reach out to others in local parishes, at national conferences, and in assisting other groups in both Australia and New Zealand in their desire to develop community.

In February, 1980, when I was conducting one of those outreaches to northern Queensland, I received a phone call asking me to serve as an Elder of the community.  ‘An Elder is a leader in the community who together with a body of Elders exercises a governing role in the community’ (Statement of Community Order Document, Section D.3.).

My first response was a sense of awe as I reflected on God’s call in my life.  The second awareness that I had was the sense of responsibility in leading and caring for this people that God had called into being.  The prophet Jeremiah came to mind and his exclamation to the Lord when he protested that he was too young.  ‘Say not, “I am too young.”  To whomever I send you, you shall go; whatever I command you, you shall speak’ (Jeremiah 1:7).  I was 25 years old at the time, married for three years with one small daughter.  In the days ahead, that scripture gave me a lot of strength.

In November of 1980 the Emmanuel Community began its most ambitious missionary outreach.  Responding to requests for assistance, three teams of five people travelled to six south east Asian countries to conduct leadership and training programmes for the Catholic charismatic renewal.  I led the team which went to West Malaysia and Indonesia.

For each one of us who participated in these outreaches our lives would never be the same.  Asia and her people had taken deep root in our hearts and in the coming years God would give some of us many opportunities to return, to live amongst the people and assist them in the devlopment of their own covenant communities.  Today there are at least six covenant communities in Malaysia with new groups forming year after year.

Our outreach to Asia was not just a matter of going to Asia and giving out.  We received more than we could ever hope or imagine.  This was true for Emmanuel as a whole, especially when Asian brothers and sisters would visit us.  In sharing life together, we were changed by their humility, love and commitment to Christ.  Through our contact with them we became aware of our own poverty.

This experience of our own poverty was to be relived over and over again as future teams would go to Papua New Guinea and Fiji sharing life with the people and growing in love and understanding of their culture and way oflife.  For Emmanuel, the key to outreach is living the life.

The people who participated in these outreaches were not experts but ordinary people who gave up their own holidays and paid their own way.  What they had to do share was not so much what they had read in books but what they had experienced in trying to live the Christian life day by day in the context of a community.  These were things that people could relate to, whether they lived in the highlands of Papua New Guinea on in the coastal villages of Fiji.  Through outreaches like these the community grew to realise the importance of being faithful to the challenge of living the Christian life day by day.

A time to die

The first ten years of the community, although facing many challenges, were rather like when the apostles walked with Jesus and never ceased to be amazed at what he could do.  Then just as the apostles were called to a baptism of suffering, so were we although I don’t think we really anticipated what we were about to experience.

Our baptism into Christ emcompasses his life, death and resurrection.  All of these elements are imporant.  What is it like for a community to be baptised into the death of Christ?

For Emmanuel, there was no single event but rather a series of them which brought about a real sense of dying in the community.  At a very human level, people were tired of living such a committed life year after year.  It was demanding and the cost was high.  People struggled with their commitment and asked the question, ‘Is it worth it?’

At around the same time ecumenical tensions arose as well.  We found ourselves struggling with the same ecclesiological problems that the wider church was experiencing.  Despite our early hopes and many years of hard work, we had to admit our own limitations and faced the fact that it was not possible to build the ecumenical community we had once dreamed about.

Added to this was the breakdown of international relationships amongst covenant communities resulting in divisiveness and resentments.  The once young and healthy community was suffering through its own sin and human limitations.

Perhaps the greatest test of trust was to come on 1 February, 1988.  We had just celebrated Eucharist at our community office when we received word of an urgent phone call for Brian Smith.  No one could have anticipated his words as he emerged from his office: ‘My daughter Teresa has passed away.’  The next twenty-four hours would reveal the truth of Teresa’s brutal rape and murder.

The question on everyone’s lips was how could God allow this to happen.  Like many other people in the community, I had known Teresa since she was a little girl.  She was a real character, full of fun, life and faith.  That evening as Brian and Lorraine Smith were interviewed on national television, they spoke of their forgiveness for Teresa’s murderer.  As the Emmanuel community attempted to comfort Brian and Lorraine, so too did they comfort the community by continuing to speak of forgiveness and the need to surrender to God’s will.

While Teresa’s life had a wonderful impact on the lives of many, I would dare to say that her death had a greater impact.  There is no doubt that she was a servant of God in both her life and in her death.  As we trusted in God to raise Teresa, his servant, from death into fulness of life within him, it somehow gave us all a little more courage to believe that God would raise Emmanuel from its despair and bring it to new life.

A time for healing

The resurrection for which we hoped was not immediate but it did happen.  It did not come as a result of good planning or skilled leadership but purely through the action of the Holy Spirit.  Members of the community were renewed in their commitment.  There was a new enthusiasm to move on.  It was a different enthusiasm from that of the beginning.  It was one marked by realism and a desire to give in to the will of God.

This was especially evident among the young people in the community.  While the community is now clearly Catholic and not ecumenical in its entity, the heart to work towards Christian unity still remains an important charism.

A fruit of the difficulties experienced between communities internationally has been the development of two international associations for communities.

The first is the International Brotherhood of Communities (IBOC) which provides a meeting place for all the different expressions of covenant communities around the world.  It is ecumenical in its expression and seeks to encourage leaders of communities as they respond to God’s call.

The second group is the Catholic Fraternity of Charismatic Communities and Felowships.  Inaugurated in Rome in November 1990, the Catholic Fraternity had very humble beginnings.  While fewer than 40 delegates from 13 communities gathered for the inaugural meeting, we experienced a conviction that God intended to do great things from this small beginning.  More than 200 covenant communities from around the world have sought information on becoming part of the Fraternity.  The Emmanuel Community in Brisbane was not only a founding member of the fraternity but did much of the preliminary work which culminated in a formal recognition by Pope John Paul II.  This is the first time a cononical approval has been given by the Vatican to any charismatic group.

Conclusion

As I look back over my years of involvement in the Emmanuel Covenant Community, some things are clear to me.  The contribution of covenant communities to the life of the church and the world must come out of brokenness and humility rather than pride or arrogance.  The path to humility is the way of the cross and whether we like it or not, Jesus calls us to embrace it.  ‘Whoever does not take up his cross and follow in my steps is not fit to be my disciple’ (Matthew 10:38).

We are not people who have it all together, but people who are on a journey, people who experience the same trails and temptations as anyone else.  Unlike our early years when we thought we were going to save the whole world, we have come to find that our only boast is the cross of Christ.  The cross is our redemption.  As we surrender to the cross, so too do we dare to hope in the resurrection.

References

Fusion (1986) ‘Understanding and Reaching Australians’, a Position Paper.

Suenens, Cardinal   A New Pentecost.

© Renewal Journal 3: Community (1994, 2011) pages 25-34
Reproduction is allowed with the copyright intact with the text.

Now available in updated book form (2nd edition 2011)

Renewal Journal 3: Community

Renewal Journal 3: Community -_PDF

RJ 03 Community 1

Renewal Journal 3: Community – Editorial

Lower the Drawbridge, by Charles Ringma

Called to Community, by D Mathieson & Tim McCowan

Covenant Community, by Shayne Bennett

The Spirit in the Church, by Adrian Commadeur

House Churches, by Ian Freestone

Church in the Home, by Spencer Colliver

The Home Church, by Colin Warren

China’s House Churches, by Barbara Nield

Renewal in a College Community, by Brian Edgar

Spirit Wave, by Darren Trinder

 

RJ Vol 1 (1-5) 1Also in Renewal Journals, Bound Volume 1 (Issues 1-5)

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11  Discipleship,   12  Harvest,   13  Ministry,   14  Anointing,   15  Wineskins,
16  Vision,   17  Unity,   18  Servant Leadership,   19  Church,   20 Life

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BLOGS INDEX 1: REVIVALS (BRIEFER THAN REVIVALS INDEX)

BLOGS INDEX 2: MISSION (INTERNATIONAL STORIES)

BLOGS INDEX 3: MIRACLES (SUPERNATURAL EVENTS)

BLOGS INDEX 4: DEVOTIONAL (INCLUDING TESTIMONIES)

BLOGS INDEX 5: CHURCH (CHRISTIANITY IN ACTION)

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BLOGS INDEX 7: IMAGES (PHOTOS AND ALBUMS)

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An article in Renewal Journal 3: Community

Renewal Journal 3: Community

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An article in Renewal Journal 3: Community
Covenant Community, by Shayne Bennett
Renewal Journal 3: Community – PDF
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