Jesus Revolution

Jesus Revolution:

I met the Jesus People

The Jesus Revolution movie, 2023, now in cinemas and available on DVD

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Jesus Revolution: I met the Jesus People
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TIME Magazine, June 21, 1971

By Ron Burnett, a Staff Reporter on the Townsville Daily Bulletin, who went to Seattle to join the delivery flight of the first Qantas jumbo jet, the Boeing 747B. He wrote three articles for September 1-3, 1971.

Scores of hippie-type youngsters frequently embraced me at a theatre in an American city recently. They sang in rock style about Jesus Christ – not as a Superstar, but as a Saviour. They invited me to a “love feast” – but by the time it happened I would be Australia-bound in the Qantas super jet, the Boeing 747B. I rubbed shoulders with “drug freaks”, sex devotees and dropouts as they pushed forward to embrace a new life. For four never-to-be-forgotten hours in Seattle, USA, I was caught up in a revolution. It happened when, following a chance encounter in a Seattle street, …

I met

The Jesus People

I should have been at a cocktail party in Seattle’s swank Hotel Olympic. I suppose it was discourteous to my hosts, the Boeing Company – but I didn’t mean it that way.

Seven hours earlier, in a lunchtime scroll through downtown Seattle, two girls, long-haired, long-frocked and bare-footed, had proffered a leaflet. I took one. It was beautifully printed, with a central motif of the risen Jesus Christ. There was a caption: “A CELEBRATION OF REURRECTION AND LIFE – at Moore theatre, Seattle.”

“Will you come?” asked one of the girls, a strikingly pretty blond.

“I might,” I replied non-committedly.

That night I went to the Boeing Company’s cocktail party in the Hotel Olympic’s sumptuous Georgian Room. But that earlier invitation kept nagging at my mind.

After five minutes I excused myself and asked a taxi driver to take me to the Moore Theatre, which turned out to be seven blocks away. I alighted from the cab just before eight o’clock.

And that’s how I came to be at a Jesus People rock festival.

There were small groups of long-haired, bare-footed people on the sidewalk. They fitted my conception of hippies.

But something was different.

Their faces glowed with a remarkable radiance – and, without exception, they carried Bibles.

But their clothes, their hair, their beards set them a world apart from me. They were of another culture. For fully three minutes I was afraid to approach them.

Timidly, I approached three of them, and introduced myself. I told them I was from Australia and that I loved Jesus.

EMBRACES

The effect was startling – like the utterance of a magic password. Each of them embraced me warmly and expressed praise to God.

Quickly the word spread. Others gathered and embraced me as naturally as if I were a long-lost brother – and indeed they called me “Brother”.

This was the start of a fantastic experience – a never-to-be-forgotten four hours with the Jesus People, the movement that’s taking America by storm.

These are the young people, largely of the Hippie culture, who were immersed, many of them, in the drug and sex culture – or lost in escapism – or hung up on revolution – or were just plain drop-outs.

Now, these members of the drop-out generation were embroiled in a revolution of a different kind – THE JESUS REVOLUTION. By the thousands, they are forsaking drugs, sex, violence and human vegetation. They say they have found the secret and the reality of the life and love in Jesus Christ. They speak of being “unhung” from the past, through lives linked up permanently and experientially with the very life of God – without the aid of any artificial stimulants, pills or medication.”

_________________________________________

 

 THE JESUS REVOLUTION – “GREATEST”

AMSTERDAM, August 31, 1971 (A.A.P. Reuter)

Dr Billy Graham has said here that the Jesus Revolution in the United States supported by tens of thousands of Hippies, is the greatest movement America has ever known.

“The Jesus Children … go out to preach the Gospel in the slums, the ghettos, theatres, and even the underground railway … this is taking place in America today,” the American evangelist said.

The Hippies who supported the movement had rejected drugs and were studying the teachings of Christ, he said. Dr Graham was speaking at the opening of the weekend of a seven-day European Congress for Evangelism attended by 1,200 delegates from 35 countries.

He said the church, which had always overcome critical situations in the past, was at present going through its greatest crisis in 400 years. Forces within the churches were undermining the Gospel, he added.

_______________________________

SET FREE

Typical was the cry which came from one brother: “I was a homosexual, but Jesus set me free!” And the testimony of a wife: “We were saved! He (her husband) changed, and it’s getting better all the time.” …

The Jesus People love to “rap” (talk) about Jesus. Better than a rap is a “heavy” rap. (“Heavy means real profound,” one girl told me. “Heavy hits you in the heart. It really does something inside of you.”)

And they major on “heavy Bible drill” (intensive Bible study).

The Jesus People see themselves – and many conventional churchmen see them this way too – as the “shock troops” of “now Christianity … a spearheading force for the evangelisation of the world.”

They claim that Jesus is the answer not only to personal “hang-ups”, but to the hang-ups of the whole world.

They showed no evidence of despising the conventional churches – one, indeed, acknowledged that he had been “saved through the preaching of a straight minister.” And a Jesus People’s “decision” card has a space in which to enter “Church attending.” There are reports, too, of church young people’s groups caught up in the Jesus People fervour, and of home Bible-study groups of adults multiplying. …

But I gained the impression from this Seattle contact that the Jesus People “saved” from the Hippie culture are not flocking to the churches. They have their own meeting houses, and they regard their ministry as an outward thrust into the very heart of the community. But they welcome support from the churches, and indeed believe that churches which do not emulate their outreach will be “left behind”.

A heavy weight of the thrust is into the culture from which many of the Jesus People came – the “junkies”, the sex devotees, the drop-outs, the escapists, the revolutionaries, the no-hopers. But the Jesus Movement is also said to have swept many a university campus, and the Jesus People do not hesitate to address the message of Jesus and His love to people of fundamentally different cultures and age groups.

My own experience was convincing. Hippie-style boys and girls, many still in their teens, embraced me fervently, without a shred of reserve – me in the most conservative of plain dark grey suits, a short haircut, and more than double the age of many of them.

NO GAP

There was no culture gap … no generation gap.

And the outreach across cultural boundaries was reflected, too, in “The Truth”. This is the JESUS PEOPLE PAPER …

The Jesus People Paper carried testimonies by two top-line entertainers, Johnny Cash and Jeremy Spencer.

It told of the transformation of editor-publisher David Abraham in San Francisco. Abraham had published the mass circulation drug culture paper, “The Oracle”, in San Francisco. It featured sex, drugs, anarchy, Eastern religion and “eye-poppingly explicit photos” … But David Abraham was converted to Christ. He transferred all rights to his sex-peddling paper to a San Francisco commune of the Jesus People. He installed a former junkie and heroin dealer, Chris D’Allessandra, as editor. The paper is still called “The Oracle”, but “now it peddles Christ and salvation”, – and its circulation has jumped from 20,000 to 100,000.

The Jesus People Paper in Seattle featured the 12,000 decisions for Christ at a Billy Graham crusade in McCormack, and quoted the evangelist’s declaration that “Christ is the living God … He can fill the void in your heart. He can give purpose and meaning to your life.”

_________________________________________

 HOW ENDURING?

 Just how substantial or enduring is the Jesus Revolution?

Some say it’s a fad.

Others believe it’s a movement of the Spirit of God, stirring the young people of a “lost” generation; and that the churches must embrace it and nurture it.

Some say it’s emotionally excessive, too theologically superficial, and wide open to heresy.

Others say the Jesus Movement has both strengths and weaknesses, and that it is unwise at this point either to commend wholeheartedly or to condemn.

Many prefer to reserve their judgement.

All this reporter can say is that … he met the Jesus People … He saw evidence of transformed lives, and the keynotes he heard were love, peace and joy – in the context of a startling and unprecedented religious revolution.

_________________________________

THE KING

Under the heading, “Tacoma Meets the King”, the Jesus People Paper reported the amazing outcome of a seven-day Jesus People musical festival in Tacoma, south of Seattle, in July.

“Five hundred young people actually met Jesus … Several heroin addicts were instantaneously cured … Scores of young people were baptised in water … A ‘heavily sedated’ longhair finally decided that his life was more than just 60 years to blow. He threw his dope to a dumbfounded policeman and said that he was free.

“THE KING IS JESUS CHRIST,” the article explained. “This does not mean a form of religion, a philosophy of life, some theological brainburst, or a moral standard that is impossible to live up to. We aren’t talking about a way of life, we’re talking about life itself. We mean that Jesus Christ is alive today and that you can have a personal relationship with Him. Without this relationship, all philosophies, religions, drugs, and spiritual enlightenment are just more dust on a pile of decaying humanity. Only when you know the love of Jesus can you say without doubt that you’ve tasted life and it was good for living.” …

I learnt a little about the Jesus People coffee houses, with their distinctive Bible connections, dotting the land – for example:

House of Amos

House of Caleb

Earthen Vessel Coffeehouse

I AM Coffeehouse.

One may read on their signboards invitations such as the one in front of the House of Amos:

“STOP BY ANY TIME TO RAP, READ AND ENJOY GOD.”

_________________o0o_________________


Jesus Revolution movie, 2023

 

I MET THE JESUS PEOPLE – Part 2

 CONVICTED OF SIN – on 30 Tabs of Acid

 A YOUNG GIRL’S STORY ON A SEATTLE SIDWEALK

 

As I settled into my fascinating evening with the Jesus People, I had no difficulty in appreciating why journals of international repute have devoted many pages of prime space to this “extraordinary religious revolution” (as “Time” called it).

Or why Australia’s Rev. Alan Walker, just back from the U.S., referred to the Jesus Revolution as “the most startling development on the religious scene” … or why Billy Graham in Amsterdam last weekend described it as “the greatest movement America has ever known.”

I spent my first half hour with them on that Seattle sidewalk, outside the Moore Theatre. I asked questions – and my Jesus People friends, with utter frankness, told me stories of reclamation from futility and despair. …

I talked first with 19-year old David Potter, of Tacoma, who has been a “Jesus People” for eight months.

“I got saved at a rock festival in Portland, Oregon,” David said.

I asked David if he had been a drug user.

“I pushed drugs, and I took drugs,” he told me – “acid (LSD), mescaline, cocaine, speed – something like stay-awake pills; it’s concentrated, and you really get ripped out. It felt great. It was a release from worries and responsibilities.”

NO REALITY

But not, as David discovered, the key to reality.

Eventually he “started running into the Jesus People” in California. Moving up the coast, he found himself at the Portland rock festival, with the Jesus People. He wondered whether what they were saying about this person named Jesus was real, or a fantasy. They said He was alive, and that He was love.

“But the way I actually got saved was when a straight minister got up on stage and said, ‘I want you to listen. I want to share out of my heart. I want to share my Jesus. He’s life, and He’s love.’

“That was heavy,” David said.

“I had a preconceived idea about Christianity. It was all regulations – you can’t do this, you can’t do that.

“But this guy, when he rapped, he laid it down. Christianity is peace within, peace with my God.

“Now I know what Christianity is about. All you have to do is ask Jesus into your heart. I did, and I FELT THE POWER OF GOD come down. It was like a vacuum cleaner going through my body.

“It was just real heavy. I was in the middle of all those people and just got saved!”

David said that God led him to a Christian camp, where he “got into the Word of God” – or, as the Jesus People repeatedly call it, “heavy Bible drill.”

Was it a passing phenomenon?

David was definite enough. “After nearly a year, the Lord Jesus is better and more real every day,” he said.

He told me that God led him into a coffee house ministry in Tacoma.

REAL HEAVY

“We reach out directly to the long-hairs,” he said. “I present Jesus Christ in such a way that people don’t feel they’re being forced into it. It’s something you can’t force on people. It’s a real heavy thing when you’re rapping about Jesus.”

David reckoned that about 65 per cent of the Jesus People had been taking drugs, but had given them up to follow Jesus.

Several Jesus People estimated that about 70 per cent of the Jesus People reclaimed from drugs never returned to the practice. They said this was in contrast to the two per cent drug cures achieved by Government efforts.

 

A YOUNG MAN told how, having embarked on drug-taking, he went to the Catacombs, a Christian coffee house in Seattle.

“The people started telling me about Jesus – how real He is, and how beautiful life is,” he said.

“They invited me to the House of Caleb for dinner. I could see these Christians had something that I just didn’t have. I could sense it.

“Then they asked me to Calvary Temple. I was curious – I wondered what they had. I was getting restless, and when the altar call was made I got up and went down on my knees and asked for forgiveness. And I wept. After it was all over I just felt so beautiful. The Holy Spirit came down on me. It was so wonderful.”

 

Twenty-year-old MIKE BARD has also taken drugs. He told me, “I didn’t know Jesus could be so exciting. I got saved three months ago.”

I asked Mike if he had a job.

“I work with the Jesus People Army,” he said. That’s my job – going out to tell people about Christ. I go back to all my lost people and tell them what Jesus has to offer – and I tell them what He has done in my life. About 10 people have come over and eight have been saved.

 

Seventeen-year-old VALERIE ARENDS took up the story. She described her experience of being saved. “It was just like lifting a great burden off my shoulders. You can feel the weight lifting. I felt I was floating.”

JESUS NOW

“We have rock bands,” Valerie explained. “They sing shout Jesus Christ, and about God the Father, and about the Holy Spirit. They just let it be known. They put it in modern music that will reach the kids of today, because today’s kids don’t want things of the past. They want what’s right now – and the Bible says that Jesus was, and is, and shall be.

“They want Jesus now! They want someone who’s still as beautiful today as ever He was.”

 

I had gone to the Moore Theatre with a prejudice against rock music in a Christian religious setting. What I saw and heard changed my mind. It was impossible not to be impressed by the rock musicians’ deep sense of reverence as they played and sang about the love of Jesus; their faces radiant – devoid of the sensuous atmosphere that one might normally associate with rock bands.

There was no hint of the “Jesus Christ Superstar” idiom. And I thought it significant that the Jesus People Paper carried this paragraph by Billy Graham: “While the rock opera (‘Jesus Christ Superstar’) is supposedly based on the Bible, it lacks a clear compelling testimony of Scripture to the person of Jesus Christ. Over and over a chorus asks, ‘Who are you?’ and the opera does not supply the answer.”

The Jesus People themselves are not hesitant about shouting the answer – “Jesus is Saviour!”

 

Next, I talked to BECKY BARR, a warm-natured 23-year-old blonde who told me with face aglow, “I’ve been saved about four months – praise the Lord.”

Then Becky told her astonishing story.

“I Was convicted of sin on 30 tabs of acid,” she said.

“I just got a handful, and I don’t know just how many I stuck in my mouth.”

A TRIP

Becky had found life meaningless and hopeless. She had sought release in an “acid” trip.

“But it was horrible,” Becky said. “I was really scared. I thought I was going to die. I actually thought I was going to hell.

“The person I was with turned into the devil. For a couple of weeks I could see the devil. He kept coming after me.”

“And I kept seeing snakes. It was a sickening thing.”

She went to hospital, and ran away. Then, in Berkley, California, she kept hearing people say, “Jesus loves you.” She saw the same message written on walls.

Once more she took drugs, but felt horrid. She cried, “God, if you’re there, hear me.”

“I felt that God was just something out there, all ready to get you.” Becky said. “So I tried to get up and run away.”

“Then I had a sense of someone laying down his life. That’s Jesus. I didn’t know it then.”

Becky went to Seattle – and there was this message again, “Jesus loves you”, chalked on the sidewalk. Someone invited her to a revivao meeting. She felt the Holy Spirit “just fill that place with love”. But she resisted.

Becky told how she kept praying – “But then I just got crazy again.

“One night I thought I had to burn myself up. But I couldn’t do it. …

“I cried out, ‘Jesus is in my heart.’ And I was all right.”

Becky was led to “a guy’s house”. He invited her to church. There she poured out her heart: “Well, Jesus, if You really are the truth, I’m sold! I want it. I’ve messed up my life, and if you can straighten it out, I want you. I just can’t do it anymore.”

“Praise God. He’s real,” Becky said. I just kept on praying and praying. And all of a sudden the horrible snakes went away. There was just peace.

“My whole life was an ugly story,” Becky Barr finished. “But the only thing that’s beautiful is Jesus – and Jesus is mine.”

Mike Bard took up the theme. “I’ve found what people are looking for,” said Mike. “I have it, and there’s no way I’m ever going to give it up.”

I asked Mike to be more explicit. Just what were people looking for?

“What people really need,” this earnest and joyful young man told me, “is peace and joy and love. They want a oneness. They find it only in Jesus. That’s all I can say right now. There are no worries because you take everything to the Lord. Your life is in God’s hands, and He’s going to take care of you – eternally.”

Mike said that the conventional churches could learn something from the Jesus Movement.

“Many have already learnt,” he said. “Many more support field churches. We fellowship with them.

THESE ARE THE CHURCHES THAT ARE MOVING WITH GOD.

THE CHURCHES THAT ARE NOT DOING THIS ARE GOING TO BE LEFT BEHIND.”

As more Jesus People flowed into the Theatre, I asked my exciting new friends, “Who organised this rock festival?”

“The Holy Spirit,” Mike Bard said. “He organises everything.”

“I’ll tell you how the Holy Spirit set this up,” Mike said in reply to my further questioning. “We didn’t have any money when we rented this theatre. But we did it in faith, and we prayed, and the day we had to write the cheque, six hundred dollars came in – the amount we needed.

“We prayed for food, too, because we were running really short. Then all of a sudden, money came in for food. Last night we ate roast beef!”

I learnt, too, that the Jesus People needed a festival headquarters. They said that the Holy Spirit moved – and a Seattle gentleman gave them a three-storey mansion for the purpose.

And the Jesus People Paper! “We pay $950 to get each monthly issue printed,” Mike said, and we don’t know where the cost comes from.”

When I remarked anew on the absence of any obvious sign of organisation, Mike explained, “The reason it’s so unorganised is because it’s not an organisation. It’s not a business: it’s the body of Christ.

ORGANISER

“People look at us as if we’re kind of goofy – but the Holy Spirit is the organiser. For example, six people, working independently on the paper, found when they came together that they all had the same theme. That’s the Holy Spirit at work.

“Wherever Jesus People meet, they’re printing newspapers,” Mike continued. “They’re telling about Jesus on the street corners. We’re speaking to whoever the Lord leads us to.  We want to speak to the younger kids, but at times I’ve had real heavy raps with adults – and they’ve been really convicted.”

________________o0o________________


Jesus Revolution movie, 2023

I MET THE JESUS PEOPLE – Part 3

AN EXBODYGRUARD OF THE HEAD BLACK PANTHER PLAYED REVERENT GOSPEL ROCK AT A JESUS PEOPLE HAPPENING. I SAW AND HEARD IT IN SEATTLE. IT’S PART OF THE FINAL ARTICLE IN A SERIES OF THREE, DESCRIBING HOW “I MET THE JESUS PEOPLE.”

“I’M FOR REVOLUTION” cried the Jesus People Preacher Girl

 

As I ‘rapped’ with the Jesus People on the Seattle sidewalk. a steady stream of people – most of them young, long-haired and bare-footed, but some older and in ‘straight’ dress – flowed into the Moore Theatre.

I entered the lobby. More Jesus People. When they heard I was a newspaper-man from Australia and a Christian, there were fervent embraces. It was uninhibited love.

Mike Bard sat with me in the theatre, which by now held about 2,000 people, with room for hundreds more – and still they came.

Mike told me that the drummer who helped beat out a beautiful and reverent rock gospel melody called “I am your Captain” was an ex-bodyguard of the head Black Panther.

The organist was a graduate of one of the nation’s finest music schools.

The most electrifying (and heart-piercing) feature of the Jesus People rock festival was soon to follow.

A slender, pretty girl, with finely groomed long hair, gowned in what I would call a multi-coloured patchwork polka-dot ankle-length dress, moved to the microphone. With a contagious joy and enthusiasm, she welcomed us to “the fastest growing movement in America, soon the fastest growing movement in the world, the Jesus Movement.”

This was Linda Meissner, founder of the Jesus People Army, publisher of the Jesus People Paper, and Jesus People Preacher extraordinary.

“Give me a J! . . .” cried a radiant Linda – somewhat incheer leader fashion, yet infinitely more profound.

“J” roared the throng.

“Give me an E!”   …   “E”

“Give me an S!”   …   “S”

“Give me a  U!”   …   “U”

“Give me an S!”   …   “S”

“What does that spell?”

“JESUS” – a mighty chorus from 2,000 throats.

“Who is He?”                    –     “JESUS”

“What’s that, you say?”    –     “JESUS”

“Who’s our Saviour?”       –     “JESUS”

“Who’s alive right now?”  –   “JESUS”

“There’s so many Jesus People in Seattle now, it’s not hardly safe for sinners to go into the streets,” the vibrant preacher cried. (A fresh chorus of God-praising phrases). “It’s so beautiful to be part of the heavy Jesus Movement. Don’t give me any of that hog-wash about what’s going to happen 20 years from now. HIS time in now!”

STICK AROUND

“Tonight, before this festival’s over, there’s going to be hundreds of miracles. If you’ve never seen a real miracle, stick around!”

Expecting a massive response to the Jesus message, Miss Meissner announced there would be a mass baptism on the coming Sunday afternoon.

“Support the good news of Jesus Christ this week-end in Seattle,” she continued. “Go our in Christian warfare, shooting your little guns at peope, ‘I love you, I love you, Ilove you’!” – pointing an imaginary gun at the audience, the words rapping from her lips in staccato fashion. “Our ammunition is God’s Word.” …

Linda said that God had given them “a fantastic huge Jesus Movement headquarters” (the three storey mansion). God had also moved in the provision of kitchens, meeting places, clothing and food.

With emergency kitchens, said Linda, the Jeus People Army would be out feeding the poor. …

FILL THEM

“We have the facilities to feed the poor,” the preacher girl went on. “Other groups feed them, and that’s beautiful. But the Jesus People can fill them.

She asked for “adult participation” too. In the back was a table where people could “sign up for the Jesus Revolution now”, give their professional or trade services, and become active as Bible teachers and counsellors.

She urged an outreach to high school kids and to the University of Washington. “Let them all know that Jesus Christ is alive.”

Linda Meissner held the audience (and an Australian reporter) captivated as she sang with soulful intensity the Jesus People song –

‘Jesus, Jesus, can I tell you how I feel?
You have given me Your Spirit;
I love you so’

There was an intermission, and a “straight” minister who had earlier joined us took me back-stage, where briefly I met a shining-eyed Linda Meissner.

She told me she was 30. He looked more like 20. She had been “saved since I was 17.”

“Jesus has shown me a vision that He’s going to raise up a Last Day Army of full-time dedicated disciples who will fulfil in this generation the great commission to evangelise the world,” Miss Meissner said.

Linda had been an Iowa farm girl. In college, she heard a challenge by David Wilkerson, gave her life to Christ, and joined Wilkerson’s Teen Challenge in New York City. Later she travelled to Seattle to start Teen Challenge in the north-west. For a time the response was poor. But she “began to pray and seek God, and God opened up the Jesus People Army.”

The “straight” minister was the Rev. David DeMoss, pastor of a church in Tacoma, Washington. His hair-style and dress, like mine, were strictly conventional – but neither of us felt out of place in the warm atmosphere of Jesus People Love.

David DeMoss is enthusiastic about the work of the Jesus People – “but I’m not ducking out of my own church.”

He saw the Jesus People’s Army as “the combat troops” of the “new” Christianity. The indigenous church could be a vital part of the Jesus Revolution. The task of the older generation in the church was to “keep open the limes of supply for the vital young people going into the Christian battle” – “to give faith support, financial support, spiritual support, and to provide the wisdom and understanding of years – the knowledge that comes through experience.

I believe the churches will feel this burden and accept this tole when they see the reality of what’s happening right now – this manifestation of the power of God,” Pastor DeMoss declared.

LOVE

He said it was love that made the difference. “These kids go out, and they don’t talk love, the live it.” …

“These kids are living it every day, demonstrating it in everything they say and do. That’s what the church has got to come to.”

I hurried back to my seat in the theatre. Linda Meissner had begun to preach. In the Jesus People idiom, it was “heavy”.

“You can carry what banners you want,” Miss Meissner told would-be revolutionaries. “But these are the heaviest words – ‘I am the life” …

“We are on the edge of a precipice – one of the heaviest storms the world has ever seen. Society is struggling for love and happiness. We can feel our whole country cracking at the foundations, and we’re scared. Where can we jump to? What can we cling to? …

“You can say you don’t need God. You may say this Book’s a bunch of garbage – or you can listen to the words of Jesus who says, ‘I am the Way, the Truth and the Life’ …

“Try Jesus, and your search will be over. It’s the inside of man that needs to be changed.

“That’s why I’m for revolution, because I can’t stand a continuation of ‘business as usual’. I can’t stand the thought of thousands in the streets doping it up, selling their bodies to prostitution, killing themselves, dying of hunger, in pain and sickness – the suffering humanity of the world.

“You may be able to sit comfortably in your room and watch TV, but I can’t stand the thought of so many people on a fast-moving train heading down the track towards the precipice. …

“Will you let the world perish while you chew gum and buy paper dolls? I want to do something.”

The preacher warned that a “head” knowledge of Jesus Christ was futile.

GUT LEVEL

“It has to start from gut level inside” – somehow the term, coming so earnestly from Linda Meissner, did not seem crude. “And you look up and see it’s not a stupid fairy tale. Because you look up and see the cross. And there’s God’s Holy Son bleeding and dying there – dying for you!

“You feel your sins covered with blood … and they’re gone! About 18 tons of garbage and guilt is taken away, ad you can’t help but say His name again – and it’s joy and peace and love.

“And before you know it, you’re just grabbing that brother and sister around you ad saying, ‘I love you’. And you say, ‘I mean it. I have met God’.

“This is the answer for the world. Before you know it, people start loving each other. They bring goods and clothes. In the early Christian church, everybody shared. And they took the good news throughout their world.”

Linda Meissner had spoken of the train heading for the precipice. Now she said, “There’s another train a-comin’. It’s the Gospel Train. And the engineer has conquered death, hell and the grave. His love has conquered history. He not only died on that rugged cross, but He rose again from the dead.

“He’s alive,” she cried triumphantly. “He said, ‘Be of good courage. I’m coming back’.”

She launched into a Jesus People gospel song again. …

“We’ll spread the good news
That God is in our land,
And they’ll know we are Christians by God’s love.”

And from hundreds of throats – “I love you Jesus”.

A sweet girl named Mary Norman sang with haunting sweetness “The Last Supper” – and Linda Meissner invited people to “come to Jesus”.

“Jesus says, ‘Come, the supper’s ready’. ‘No, I’m not worthy’, you say – and besides, I don’t have the money’. And Jesus smiles and says, ‘It’s free.’ It’s supper with the King – and it’s free.”

Linda launched reverently singing “The Lord’s Prayer”. Hundreds of voices rose in unison with hers.

Flourishing a tambourine, she sang a soul-piercing Gospel invitation –

‘Come to Jesus!
Come to Jesus!
Come to Jesus right now!’

“Just pray to Jesus, and you’ll have a Jesus happening,” Linda told them.

By now, dozens of people had poured to the front to have “supper with the King.”

IRRESISTIBLE

I went with them. The sweep of that moment was irresistible. I didn’t count, but I think more than a hundred stood there, some weeping, some praying, and all praising Jesus.

Then an electrifying moment.

“Jesus loves you. You love Jesus. And you all love each other,” Linda Meissner told the converts. “Now, everybody turn and love the person next to them.”

I was enveloped in the embraces of people with long hair, people with short hair, people in hippie garb, people in “straight” dress, young people, old people. Unashamedly I returned their embraces and echoed the affectionate “I love you” that each poured out on me.

Linda Meissner told the converts they would be counselled by Richard McNair. She described him as a young man who had spent “four years on drugs and scheming against fancy ladies”. He had been saved in gaol. Presently as we sat on the floor in the basement, “Rich” was telling us in warm but gentle tones of the need for daily Bible study “to get strong in the Lord”; for constant prayer; and for fellowship with other Christians.

SURVIVAL KIT

He handed to each of us a “basic survival kit” containing these emphases.

Elsewhere, hippie-style people (and others too) sat on the floor in groups of three of four, open Bibles in their midst.

As I made ready to leave, I found myself lingering in the foyer of the theatre. I was reluctant to leave my exciting new friends, the Jesus People. And it seemed the reluctance was mutual. There were more embraces, declarations of love, a promise to exchange letters and to pray for each other.

It was after midnight. I prepared, with a twinge of sadness, to walk the seven blocks to my downtown Seattle hotel. The Jesus People would not hear of it. Soon I was sitting with seven of them in a big car, and we rapped” about Jesus as we drove back to the Hotel Olympic.

More embaces. More lingering farewells. I stepped slowly from the car to the sidewalk, turned and waved. Seven sets of arms waved back vigorously. The car pulled slowly away from the kerb. Soon it was lost in the stream of traffic.

My Jesus People had gone.

But they left an unerasable memory.

___________________________________________________

PS: Comment by Ron Burnett (included in this article in The Jesus Revolution booklet printed in 1972 in Brisbane).

My encounter with the Jesus People in Seattle was exhilarating. Never have I experienced such a tremendous outpouring of warmth and power and love. I truly believe that to me was given the privilege of seeing, hearing, and feeling a mighty outpouring of the Holy Spirit of God.

I do believe, too, that whether we be convinced or sceptical of the substance of the Jesus Revolution (I, for one, am convinced), God is saying something to us all through this movement. The message is that God is not limited. Jesus is being exalted as Saviour and Lord, the Son of the living God, in a culture which we as “conventional Christians” probably could never have penetrated. Jesus is being presented in all His love, joy, beauty, majesty and power as the one Way – the one answer to the need of individuals and nations for peace and purpose.

In the Jesus Revolution, revival has happened and is happening in a way that many of us did not expect, among people to whom we least expected it to happen. The Holy Spirit is not limited.

_____________________________________

Editorial comment: Note the lasting impact that this movement had in church and community life – from formal to informal dress; from organs and hymn books to bands and screens; from monologues to dynamic encounters.

Links to the Jesus Revolution movie trailer, 2023

Jesus Revolution baptism scene 2023 movie

Jesus People film 1972

See also 1970 report – Asbury Revival

See A Surprising Work of God in Asbury Chapel, 2023

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 & Videos)

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Christians transforming ecology

Christians transforming ecology

“God revealed that actually everything that we need is already there. As humans we just have to learn to work with nature, rather than hitting it on the head all the time.”

– Tony Rinaudo

Australia: The Christian who regenerated 240 million trees

“God revealed that actually everything that we need is already there. As humans we just have to learn to work with nature, rather than hitting it on the head all the time.”  – Tony Rinaudo

Promising new technologies can make this world a better place. Take Farmer-Managed Natural Regeneration (FMNR), a reforestation technique developed by Australian Christian agronomist Tony Rinaudo.

We first published about Rinaudo five years ago, in JNI 922, a special edition on ‘turning the deserts into forests’, but his story is so valuable that it deserves more attention.

Rinaudo, who now works as Principal Advisor for Natural Resources Management at Christian charity World Vision Australia, is known as the Forest Maker or Tree Whisperer. He is one of the very few people on earth whose achievements can be seen on satellite images. This man is responsible for regenerating no less than 240 million trees in the last 30 years.

In 1983, after two years of doing reforestation ‘the old way’ in Niger, namely by planting trees, Rinaudo despaired: “I was in charge of a reforestation project that was failing miserably, it wasn’t that I was particularly dumb, it was the same story all over West Africa. And I remember the frustration that just hit me: north, south, east, west, was a barren landscape, and I knew perfectly well that 80 or 90% of the trees I was carrying in my car for planting would die.”

But then Rinaudo took a closer look at the few bushes scattered around the land. He knew these bushes were in fact trees that had been hacked down. Suddenly he wondered: what if we would prune these left-over trees and allow them to grow? In that moment, which he describes as an ‘answer to prayer’, everything changed. “We didn’t need to plant trees, it wasn’t a question of having a multi-million dollar budget and years to do it, everything we needed was already in the ground.”

Rinaudo had found an ‘embarrassingly simple solution’ to a seemingly insurmountable problem. The root system of the chopped down trees remained alive under the ground; a whole ‘underground forest’ was still available, as Rinaudo would describe it. The only thing needed was some human care and protection, allowing the trees to grow and heal themselves. In Rinaudo’s words: “The only thing needed was some humans working with nature rather than hitting it on the head all the time.”

After his discovery, Rinaudo had to overturn generations of accepted wisdom, as well as a resistance to giving some land back to nature. “When you’ve got people who are on the edge of starvation every year, not just in famine years, you’ve got this perception that you need every square inch of farmland to grow food crops. And here’s this nut telling people they should sacrifice some of their land for trees.”

But as soon as farmers started to see the results of Rinaudo’s method (called Farmer-Managed Natural Regeneration, or FMNR), the new technique took off. And here we are: 3 decades later and 240 million trees richer. At the UN’s global climate talks in Katowice (December 2018), Rinaudo explained the profound impact of these trees. They:

  • improve farming yields;
  • reduce ground temperatures;
  • hold water in the soil;
  • provide firewood;
  • make farming in hot places more comfortable;
  • and last but not least: all these trees act as a powerful carbon sink, with the potential to draw in billions more tonnes of carbon.
A satellite image of the Humbo region of Ethiopia, showing tree cover in 2005 (left) and in 2017 (right). The images below show the situation on the ground before and after. (Courtesy of World Vision)
Working with World Vision since 1999, Rinaudo has taken his technique across the world, from arid Somaliland to tropical East Timor. His big dream: to see FMNR introduced into at least 100 countries by 2030, as a powerful way of improving people’s lives and pursuing Sustainable Development Goal #15.

In September 2018, Rinaudo received the Right Livelihood Award, often described as the Alternative Nobel Price. Rinaudo received the award “for demonstrating on a large scale how drylands can be greened at minimal cost, improving the livelihoods of millions of people. Rinaudo’s reforestation method has the potential to restore currently degraded drylands with an area the combined size of India.”

FOR FURTHER READING

For further reading you might want to download the free short e-book ‘Tony Rinaudo: The Forest Maker’ (pdf). Or read this transcript of an interview with Rinaudo for ISCAST (Christians in Science and Technology) on theology and agriculture, the challenges of cross-cultural development, the sins of an affluent West, and of angrily wrestling with God in prayer. More information on Rinaudo’s method can be found on the FMNR website.

Source: Evert-Jan Ouweneel, World Vision Australia

Joel News # 1125, May 19, 2019

Global: Turning the deserts into forests

The prophet Isaiah once spoke about new things God is doing: a way in the wilderness, springs in the desert, streams in the wasteland, a new season of blossoming and fertility. But is this really feasible in dry places like North Africa, the Middle East and Central Asia? Luc Gnacadja believes so. “Drylands are a mission field, an opportunity for transformational business models and prosperity,” he says.

Gnacadja is the former Minister of the Environment for Benin. He brings his Christian faith to his campaign against land degradation, promoting global sustainability through care for land and soil. For the past seven years, he was the executive secretary of the UN Convention to Combat Desertification. He is a passionate advocate of Zero Net Land Degradation by 2030 for the sake of healthy and productive land for future generations.
 
Gnacadja believes desertification is the main cause of the surge in migration into Europe. Already this year 110,000 illegal migrants have been caught trying to cross the Mediterranean on boats, compared to 20,000 in all of 2012. Most of these refugees are coming from North Africa and the Sahel, the Middle East and Central Asia. They are trying to flee from the effects of decades of environmental degradation which have been compounded by escalating climatic shocks such as droughts. These regions are today’s most human-insecure and conflict-prone globally, but also the majority of the world’s unreached peoples live here.

‘Christians should be prophetic. Drylands are a mission field.’

Perhaps it’s a responsibility for Europe to address the ‘push-factors’ of forced-migration, Gnacadja suggests. “Drylands are not marginal regions, they represent one third of the world’s land mass and population, nearly half of the world’s food production, half the world’s livestock and are home to the largest diversity of mammals.”

Driving his point further still, Gnacadja unpacks the concept of ‘land footprint’, the area needed for any region’s food production. ‘Virtual land’ describes the foreign land needed for the region’s imports and exports. In the case of the 28 European Union member states that is over a quarter of the globe, creating a huge virtual land trade imbalance. Asia, Africa and Latin America are Europe’s main ‘virtual land‘ suppliers. Yet another related concept is that of ‘water footprint’, and again Europe’s footprint, and therefore ecological responsibilities, extend far beyond her geographical boundaries. Africa’s problems are therefore also Europe’s problems, and Europeans should seriously consider how best to invest in renewable energy, education, health, water, woodland and re-forestation projects in that continent.

There might be a role for Christian professionals and entrepreneurs here, says Gnacadja. “Drylands are a mission field, an opportunity for transformational business models, a new frontier to engage in co-prosperity. Christians should be prophetic. Jeremiah chapter 12 talks of wasteland and parched ground mourning God. We have a mission to restore the people and their land, and thus mitigate the push-factors of forced-migration.”

‘One of the world’s most successful approaches to restore the land came as an answer to prayer.’

Mission agencies in Niger are already experiencing remarkable results in making man-made barren land to thrive. “When you understand desertification,” Gnacadja says quoting Australian Tony Rinaudo, “you can restore the land.” Rinaudo, also a Christian, developed ‘farmer-managed natural regeneration’ (FMNR) literally as an answer to prayer. This approach has been recognised as one of the most successful and cost-effective regenerative agro-forestry schemes in the world. 


Tony Rinaudo with a farmers’ family in East Timor.

Rinaudo realised that beneath what seemed to be arid desert were hundreds of tree stumps buried in an ‘underground forest’. Instead of destroying the growth from these stumps as was standard farming practice, this indigenous growth needed to be nurtured. Seemingly treeless fields could contain seeds, living tree stumps and roots with the ability to sprout new stems and regenerate trees. Biodiversity could be increased, soil structure and fertility improved, wind and water erosion reversed and dried up springs coaxed to reappear.

Already five million hectares of land in Niger had been regenerated in this way, feeding 2.5 million people with 500,000 tonnes of new cereal production. In this video and this interview Rinaudo, who currently works as a natural resource management advisor for World Vision, explains the approach. Farmer-managed natural regeneration (FMNR) is explained in detail here.

Source: Luc Gnacadja, Jeff Fountain

Sri Lanka: Turning salt water into sweet water

Promising new technologies can make this world a better place. Christian relief organization World Vision has a keen interest in turning salt water into sweet water.

Today, 2.1 billion people lack safe drinking water at home, a figure that is expected to increase as our water use is growing twice as fast as our population growth. For this reason, 193 countries committed in 2015 to Sustainable Development Goal #6: access to safe water and sanitation for all by 2030. Not an easy goal to pursue. The world is facing severe water challenges: more droughts, melting ice caps, pollution, lack of water infrastructure, growing bio-energy demands, growing meat demands, and endangered ecosystems.

But here is an intriguing fact: most countries have a coast line and therefore direct access to plenty of salt water. So desalination (turning salt water into sweet water) might be one of the most obvious solutions to the scarcity issue. But as desalination plants cost a lot of money, there is a need to find more affordable, small-scale and distributed solutions.

Take this World Vision project in Sri Lanka, where they make pure water using solar desalination, a sustainable drinking water supply from all types of contaminated water.

Source: World Vision

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12 Spheres of Influence – National Prayer Strategy

Adapted from Prayer Strategy for the Spheres of Influence
The original 10 domains are now expanded to 12 spheres of influencehttps://prayerstrategy.org.

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You, or your group, could include these spheres in your prayers.

From the National Prayer Strategy:

The vision for the ten domains was revealed to Peter Kentley, the former CEO of Australian Marketplace Connections. Since 2009 we have received a number of confirmations to adopt and develop this vision in Australia, and to establish prayer (and mission) strategies for these domains.

The original ten domains were:

1. Trade and Finance (Business)
2. Government and the Military
3. Law and Justice
4. Religion and Philosophy
5. Creative Arts
6. Education
7. Charity and Not for Profit Welfare
8. Health and Science
9. Media and Entertainment
10. Sport and Recreation

These are now expanded to 12 spheres of influencehttps://prayerstrategy.org.

Introduction

During the 20th Century life became multi-faceted and overly busy with Marketplace spheres (or mountains or domains) of influence dominating and competing for the Families’ time, money, affections and ambitions, and drawing them away from the Church (the eternal family) and God our creator.

Every month we dedicate prayer for these 12 spheres (click on each):

To a great extent God is being largely relegated outside these spheres of our society. The cost of this relegation has been incredible: costs to society in the form of corporate ethical failures, physical and mental health burdens resulting from people failing to engage with Biblical solutions such as forgiveness, and the near-meltdown of the whole global financial system (the ‘GFC’ and potential ‘GFC2’) as a result of debt-driven artificial wealth creation that was not based on Godly values and principles.

Even the Church has been largely seduced into a Greek world view of the division of sacred and secular, creating a separation of Sunday from Monday. This resulted in the Church only accessing some 5% of its people’s waking time and Christian discipleship becoming emasculated (minimizing the impact of the Great Commission).

Yet the Marketplace is the place where Christians spend some 67% of their waking time Monday to Friday. It is in the workforce that the Christians’ attitudes and character are put to the reality test…

…and if the Christians’ Monday behaviour does not reflect their Sunday belief, why would anyone believe their belief?

From this we can conclude that the BIG answer for the Church impacting the world is not primarily in programs, as good as some of these may be. The answer is in the excellence of discipleship expressed into the world: i.e. into the workforce, into the marketplace, into the shopping centres, into the schools, into the hospitals, into the courts and onto the sports fields and so on. This is our original Commission from Jesus in Matt 22:37-40 and 28:17-20 and John 17:18.

Our Principles are God’s Principles;
‘… on earth as it is in heaven’ (Matthew 6:19)

(Reviewed by Ps. Geoff Armitage)

At this time in history we are living under God’s grace, where good and evil can produce order or disorder (respectively), and according to our obedience or disobedience to God. In this reality two doctrines work in parallel: the free will of man and the sovereignty of God. While God calls all people to himself through His truth and kindness, not all will respond. God is not responsible for our sin and He will ultimately have the last say.

Ultimately, for the life we have been given we will all be held individually accountable (John 3:16-18). The time will certainly come when the Lord Jesus Christ will return to earth to rule and reign as King of Kings and Lord of Lords over the whole earth from the city of Jerusalem (Micah 4:1-8).

Therefore, our faith is in Christ the Son of the Living God (John 3:18), and this is where we stand.

Our Mission is to pray and connect people who are passionate about participating in growing the governance of Christ in every sphere/mountain/domain of influence in our society and follow God’s command to love one another as He loved us (John 13:34-35).

We look to connect Christians, who are passionate about the Great Commandments (Matthew 22:34-40) and the Great Commission (Matthew 28:18-20) in everyday life. This connection is without regard for denominational affiliation.

Our ethos is vibrantly alive around nine magnificent truths:

  1. The Government rests on the shoulders of Jesus and his government and peace will never end – the Lord Almighty will accomplish this (Isaiah 9:6-7).
  2. The offices of Jesus in Heaven and Earth are Prophet (Hebrews 1:1-2), Priest (Hebrews 4:14-16) and King (Revelation 19:16).
  3. The three institutions of God on earth are Family, Government and Church.
  4. Church and State have separate jurisdictions under Jesus. For the Church Jesus is the head and high priest. For the State Jesus is the King of kings and Lord of lords.
  5. Society operates through spheres/mountains/domains with a multitude of sub-spheres/mountains/domains.
  6. The foundations of the Kingdom of God are Justice and Righteousness (Psalm 89:14).
  7. The Power of God works through all spheres/mountains/domains.
  8. Jesus Christ will come again to rule and reign over the earth.
  9. Our connection with God is through humility, faith and obedience (Matthew 18:4, Hebrews 11:6).

We are implementing these truths through praying and encouraging many church and marketplace leaders who represent their spheres/mountains/domains of influence.

Adapted from Prayer Strategy for the Spheres of Influence

Reviews (3) Community

Ray Laurentin

Book and DVD Review

Article in Renewal Journal 3: Community
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Also in Renewal Journals bound volume 1 (Issues 1-5)
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Viva Cristo Rey!
Book by Rene Laurentin, Waco: Word, 1982. Video/DVD/YouTube originally by Catholic Charismatic Renewal, USA.

The book by Rene Laurentin, Viva Christo Rey! (Word, 1982) tells the amazing story of God’s work among the poor of El Paso and Juarez on the border of Mexico and Texas.

People there who live in cardboard homes without electricity or running water, without employment, have found in the Holy Spirit an abundance of joy, grace and riches which few people today enjoy.

A charismatic Catholic prayer group took the gospels seriously, and decided to provide a meal for the people who scavenge their living from the city dump. They were prompted by Jesus’ command to share food with those in need. They provided food for 150 people at Christmas, but over 300 turned up, and then brought their friends. The food did not run out and there was enough left over to give to various orphanages.

So began a ministry of love and care which has grown for over forty years. The sick are being healed, both medically and through prayer. The hungry are fed, and food has never run out in twenty years. Employment has been provided in cooperatives. Better housing has been built.

Fr Rene Laurentin writes that ‘most importantly, they have found in the Holy Spirit the source of the spiritual conversion that has made for more humane living through converted action. The Holy Spirit, too, has given them a capacity for renewal, a capacity rarely found among intellectuals, who are so often lost in things, in learning, and in the orchestrated power and influence that earned the rich the reproach of Jesus. The gospel is still the good news proclaimed to the poor.’

One prayer group decided to do something in obedience to Jesus. Miracles have followed.

The one hour enthralling DVD (copy of a video) of the same name, Viva Christo Rey! (Hail, Christ the King) provides a stirring documentary of early beginnings and recent developments. It was produced jointly by the Catholics and Assemblies of God.

YouTube Video – Viva Cristo Rey

 

© Renewal Journal 3: Community (1994, 2011), pages 7-16
Reproduction is allowed with the copyright intact with the text.

Now available in updated book form (2nd edition 2011)
Renewal Journal 3: Community

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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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A Healing Community  by Spencer Colliver

A Healing Community

Spencer Colliver, was part of the Association of Christian Fellowships and wrote extensively about small group communities.

Renewal Journal 4: Healing – PDF

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Renewal Journal 4: Healing

An Article in Renewal Journal 4: Healing – with more links to healing blogs
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Also in Renewal Journals bound volume 1 (Issues 1-5)
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____________________________________________________

In the midst of our human frailty we can experience a wholeness

in the Holy Spirit which transcends our weakness.

____________________________________________________

‘Stand in faith for your healing,’ they exhorted him. They had prayed for his healing with sincerity and compassion, but the long road of days, weeks, months, perhaps years, of ‘standing in faith’ stretched ahead. Who would stand with him?

During those days when doubt and uncertainty assail the heart of faith, who would be there to encourage and pray with him again and again until the conflict was clearly over?

If ever there is need of a small company of Christian friends and pilgrims, it is in such cases. How often the physical dis-ease is a symptom of loneliness, resentment, or buried anger. The care of others in a close knit group, ministering the grace and forgiveness of Jesus can dispel the loneliness, melt the anger, and affirm the healing process.

The small group needs to learn the Christian graces of perseverance, longsuffering, gentleness, faithfulness and hope for others. Those who have entered deeply into a small group experience will know the personal pain, doubt and fear borne on behalf of one another. You stand in faith for a brother or sister. Like the four men who let down their friend through the roof to the feet of Jesus, you bring your brother or sister again and again to Jesus.

Caring communities

Recently a good friend of mine died of a brain tumour. He had experienced several years of remission of what was an inoperable condition. This remission was a direct result of prayer for healing. During the subsequent years, to a large extent he stood alone in his church and there was little experience of a surrounding healing community. Would it have made a difference? I do not know. I do know, however, we have often failed in our healing ministry because there has been no community of Christians in daily, weekly, close-knit support. To be in community means to have all things in common – even our pain and sickness.

Cures are to be looked for, not only in the sick person, but also in the community. R. A. Lambourne (1963: 110) expresses it this way: ‘So a man who has a congenital defect about which he is chronically embittered, may be saved by the loving service and prayers of another person or group and yet retain his congenital deformity, whilst one of the group who has been involved may be relieved of a peptic ulcer.’ Experience has shown us that those with such defects may also have significant healing through persevering, persistent prayer.

The recorded experience of God’s direct intervention in healing over the past twenty years has often been the accounts of healings received through the ministry of the healing evangelist. Books on healing were initially a description of the way God intervened in healing in a wide variety of physical, emotional and spiritual conditions through that healing ministry.

Subsequent literature has come to grips with biblical principles of healing and methods of preparing all the people of God to pray for healing and exercise the gift of healing, but little has been said or taught about the importance of people being immersed in a healing community.

It is good that those at the healing meeting are asked to stand in faith for the person prayed for, but what happens after the meeting has concluded? Many are completely healed and may well stand alone, but not all. What community will these have to sustain their faith as the healing work goes on?

In some fellowships, healing teams are used so that the individualistic approach is modified. The teams are prepared to handle whatever may emerge, whether it be physical healing, deliverance from demonic oppression, or the healing of past hurts and broken relationships. Wholeness of life is the focus. Yet the need for continuing care may not be met.

A person from a strong Christian fellowship who experiences the healing grace of God can depend upon the support of that fellowship. There the healing process will be strengthened in the combined faith and mutual commitment to one another.

It is quite a different experience for people with a history of broken relationships and little personal discipline to find a community of people who will lovingly guide the formation of their Christian life and growth in faith. They need a caring community committed to support them.

Committed communities

The formation of Christian life and character – the whole area of Christian discipleship – needs a long period of painstaking care from the committed community. A young woman convert with a history of broken foster homes and drug taking experienced significant healing, but her life habits and attitudes formed over many years needed to be changed. She usually stayed in bed till the afternoon. For months an older woman would travel across town to her one-room flat, wake her, and see her washed, dressed, and out into the everyday world.

We long and pray for these alienated people to be brought into the Kingdom. Yet we recoil from some of the long term implications of lives that need to be made in the image of Christ. How beautiful that we are not alone. The Holy Spirit grants his gifts of knowledge, wisdom, discernment, courage and healing. We also have one another, if we can genuinely find oneness of purpose and love or common unity. That is community.

Christian community is an ideal we cherish but find difficult to achieve. In the many communities to which we belong – a sociology dictionary lists some ninety – we submit only a small portion of our lives. An ultimate goal of Christian community is to have all things in common. However, in our Western church we have absorbed a materialistic individualism which results in a rejection of strong commitment to group values. A pietistic approach to the Christian life emphasizes our individual personal relationship to God and tends to devalue the group relationships.

The instructions to the New Testament churches were primarily for groups, not individuals. ‘Saints’, commonly used in the New Testament for Christians, occurs there 62 times and 61 of these are in the plural form. We belong together.

Church communities need to provide a structure and opportunity for people to so relate with each other that these relationships show them how to become healing people. Christians in small groups in sensitive communication with each other a more likely to be aware of the needs of the wounded.

To a greater or lesser extent we are ‘wounded healers’. Our own wounds give a sense of identification with the wounded. We have all known, for example, how loneliness and loss bite into our emotional stability. James Lynch, in The Broken Heart: the medical consequences of loneliness (1979: 181), says, ‘The lack of companionship, the sudden loss of love and chronic human loneliness are significant contributors to serious disease (including cardiovascular disease) and premature death’.

He adds that ‘the true revolution of our times is the disappearance of friendship and that has gone hand in hand with the loss of community’. Those who lack the surrounding comfort and support of an intimate community lack one of the most powerful antidotes to stress and disease. In a neighbourhood group members can be immediately responsive to emergent need. The immediate awareness of need and the continuing healing issues out of fellowship; the formation of a new lifestyle from the witness of what Jesus has done in the lives of others. How often, too, the healer need healing. Pressure and stress need to be discerned, understood and prayed for in the whole group.

No group will be free of every ailment and oppression, but what a joy it is to have fellow pilgrims to be part of one’s whole life. In the midst of our human frailty we can experience a wholeness in the Holy Spirit which transcends our weakness. One of our friends, dying of cancer and surrounded by her own healing community, entered into a wholeness not experienced previously.

As Lambourne (1963: 110) puts it, ‘This type of situation is exemplified by the dying patient who makes of dying, as of life, not just “one damned thing after another”, but a “reasonable, lively and holy sacrifice”, a time of growing in wisdom and stature. Those who are near, serving, easing the pain, enter, if they wish, into the wholeness into which the patient by faith has entered … so the community in acts of healing, relieving suffering, and suffering together, enters the communion of saints, the community of those made whole.’

References

Lambourne, R.A. (1963) Community Church and Healing. London: Darton, Longman & Todd.

Lynch, James (1979) The Broken Heart. San Franscisco: Harper and Row.

© Renewal Journal 4: Healing (1994, 2011)
Reproduction is allowed with the copyright included.

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

Renewal Journal 4: Healing – with more links to healing blogs   

Renewal Journal 4: Healing – PDF

RJ 04 Healing 1

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

Contents of all Renewal Journals

Amazon – Renewal Journal 4: Healing

Amazon – all journals and books

See  Renewal Journal 4: Healing as on Amazon and Kindle and The Book Depository

Also in Renewal Journals bound volume 1 (Issues 1-5)

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

Renewal Journal Vol 1 (1-5)PDF

Paperback books and eBooks for PC, tablet, phone
Add to your free Cloud Library then download anytime
 

Amazon and Kindle and The Book Depository

Link to all Renewal Journals

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)

BACK TO MAIN PAGE

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A Healing Community, by Spencer Colliver:
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Renewal Journal 4: Healing
Renewal Journal 4: Healing – PDF

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Christian Wholeness Counselling by John Warlow

Christian Wholeness Counselling

Dr John Warlow is a Christian psychiatrist working in Brisbane within a professional and charismatic context for the healing of the whole person.
*

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Christian Wholeness Counselling, by John Warlow:
https://renewaljournal.com/2011/05/15/christian-wholeness-counselling-by-john-warlow/
Renewal Journal 4: Healing
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Christian Wholeness Counselling
After years of prayer, vision and planning, we have established a place of healing the whole person from a Christian perspective.  It is called the Christian Wholeness Counselling Centre (See: Living Wholeness ).
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This is a place where Christians and non-Christians can be seen by Professional Counselling Consultants from a number of disciplines, including Psychology, Social Work, Occupational Therapy, the Pastoral area and Psychiatry.  It is a place where our passions are to strive for excellence in the area of psychiatry, psychology and the social sciences, and counselling within the context of a Biblical theology.
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The psychiatric, psychological, social and spiritual issues are addressed within a framework of professional Christian counselling, facilitating one’s journeying toward wholeness.  We acknowledge the spiritual dimension of the person in addition to the physical, psychological and social dimensions.  We invite clients to integrate the spiritual aspect of their life within a Christian counselling context. It is also a place where professional counsellors can develop their skills, integrating their Christian beliefs with their professional practice.  The centre helps to equip and train Christian counsellors and the church in Christian counselling and pastoral work.  All this is done in an ethical manner with integrity and compassion. Here, the problems relating to the whole person can be addressed.  These include personal, emotional, psychiatric, behavioural, physical, spiritual, social and family, educational, career related, stress, and trauma related problems.
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The problems can relate to the whole person so the avenues for healing are focussed on each part of the person. In essence, helping the person to face their failures and their pain in the presence of God and from there to move on to practise the presence of God is the spiritual pathway to healing.  Healing comes not only in practising the presence of God, but also in walking alongside with a fellow human being, and in conjunction with a supportive church network.  Thus, healing does not come in a vacuum but is done in the context of the priesthood of all believers, the presence of God and being part of the body of Christ.
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Integrated approach to healing Spiritual healing or prayer in itself often is not the only thing which needs to happen for healing.  People often need other interventions.  That may be medication, marital therapy, or some of the other forms of professional interventions.  God never made us just to be spiritual, although the spiritual is central.  God also made our bodies and our minds which often groan. Our bodies and brains may need medication, and our minds therapy.  These are provided in many forms at the Christian Wholeness Counselling Centre.  They include:  Individual Therapy, Group Therapy, Family Therapy, Marital Therapy, Child Therapy, Adolescent Therapy, Cognitive Behaviour Therapy, Psychodynamic Psychotherapy, Pastoral Counselling, Psychiatric Treatment, Educational Assessment, Career Guidance, Grief Counselling, Crisis Counselling, Trauma Therapy (EMDR), Stress Management, Anger Management, Conflict Management, Assertiveness Training, Communication and Social Skills Training.
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The likelihood of success in healing depends on how motivated or desperate the person is to change, the extent of how much they feel they can be involved in changing compared to how hopeless they might feel, and how severe their problems are in terms of physical, psychological, social or spiritual ones. The longer the problems have been going on, even back into previous generations, the harder it seems to be for change to occur.   Intervention may include prayer for inner healing, breaking of past bondages, and on-going medication or counselling support.  For some healing happens at a faster rate, for others it may take a number of years.
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Healing is significantly enhanced if, in the context of coming to the Centre, a person can be free to be real and open in the Body of Christ.  Thus the importance of close fellowship is vital.  The church itself is a major organ for healing. In summary, Christian Wholeness Counselling looks at the whole person in the context of their relationship with God and the church, and their own social network.  It acknowledges that our bodies are yet unredeemed.  It acknowledges that at times God does work in miraculous ways, but normally tears will not be dried or taken away until we reach heaven. Healing follows a sequence.  Here are essential steps on the pathway to wholeness.
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Admit and be Real about Failure   START HERE:  The place for healing to begin is where one walks alongside another – one step beside and one step behind.  In that posture, the person is strengthened to be able to face the pain, their failures and their sin.  This often seems to be the hardest part but is where healing starts.
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As the darkness is brought into the light, then that which was hidden can be addressed.  Where many find it hard to walk on a road to healing, is this very first step of even acknowledging the problem.  For true healing this needs to be acknowledged to oneself, to God and to another human being.  Admitting and being real about one’s failures and sins is the place to start.  The Christian Wholeness Counselling Centre allows this to occur in a place where the issues of the whole person can be addressed.
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Believe and Receive Forgiveness THE 1ST STEP:  Having faced and, to some extent, owned the problems, the first step of healing on a spiritual dimension is to return to the rock from which one was hewn, to receive the things which God has done.  This step to healing is through a repentance, a returning, a step of faith rather than by the primary strivings of our wills and our own efforts. This step is one of believing and receiving God’s forgiveness.  It happens initially at conversion, and needs to be repeated frequently.  As we remember and return to what God has done, rather than trying to strive to better ourselves, change can come.  It is through this step that one returns to the rock from which one was hewn, to receive the things which God has done to stand in one’s true position.
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YOUR POSITION:  Where is the position to which we need to return?  What has God done which is healing?  What is it that is there for healing, even when we have failed and fallen?  God has done four major things for us in this area:  he has provided us with his presence, he has placed us and set us apart for himself, he has given us his purposes, and he has provided all we need.  This enables us to say, ‘I am yours and you are mine’, even in our pain or failure as well as in wholeness. First, God’s presence is with us: Emmanuel.  Although we can quench the Holy Spirit, we have been sealed with him as he has been stamped on to our hearts.  For those who are truly his, we cannot rub off that stamp.  Even though the prodigal son felt no longer worthy to be a son, the Father thought otherwise.  Even in our darkest moments, the darkness cannot turn off the light.  Even in our lowest periods, God is beneath us.  Even where sin abounds, grace abounds all the more.
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Healing comes as we realise God has not abandoned nor forsaken us, but is there for us right in the context of our pain.  God owns us despite our sin. Second, God has placed us close to himself.  He has given us an identity of being a child of the Father with his Spirit indwelling us.  Being identified with Christ in God lifts up the head of the shameful and weary traveller. Third, God has purposed us to relate with him in intimacy, in Jesus by his Spirit.  This gives us a reason for living which nothing can touch, even in the context of suffering.  God’s purposes remain constant despite our unfaithfulness.  This leads the wandering person to have a God-given clarity and perspective on where they have come from and where they are going.  So, even in our groaning, with all around seeming to overwhelm us, God’s purposes can still be fulfilled.  All things can work for good.  His good is our intimacy with Jesus.  Our imitation of Jesus can grow.  Our conformity to him can be renewed.  Our sense of companionship and closeness to God can deepen. Fourth, God has provided for us his forgiveness and his freedom, leading us to his fullness.
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Our lives and experiences so often betray what God has done, leaving us feeling hypocritical, shameful, and in effect no different from what we would be if we were non-Christians.  Our lives more often than not are lives of the wilderness rather than those of the Promised Land. The tendency then is to believe much more in our failings and feelings than in what God has done because the two do not seem to match up.  Having faced our own sins and failures and returned to what God has done, we can stand in his grace, mercy, and forgiveness. In the context of facing the reality of oneself, the head of the wounded and fallen can be lifted up and can see another reality, the reality of God and what he has done.  Through being real about these realities a new perspective and new direction can again be followed.  So the shameful may stand upright, in grace and access to God; the lost may belong; the fallen and failed may get up, yet again.
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Choose to Respond to Freedom 2ND STEP:  From this position, we can move on in the freedom which God provides.  Receiving the provision  of God’s freedom leads us to relate with God in the fullness of his Spirit and walk in wholeness and healing.  Only as we receives what God has done in our life can we move on to practise the presence of God in the context of our humanity. But how do we receive and respond to this freedom?  Where does this freedom come from and where does it lead?  How do we take this second step?  This is where the mystery of God’s provision applies.  Because he has placed us in Christ, we also died with him and have been raised with him. We know, however, that we are very much alive and our sinful nature abounds.  How is it then that we continue to sin?  A major reason appears to be not only the abuse of God’s grace, but the unbelief of what God has done.  The unbelief is partly because the reality of our experience shouts louder than the reality of what God has done.
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Thus in Romans 6, Paul provides 3 steps to receive and respond to this freedom.
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* First (v 6), we must know and remember what God has done.  We must realise that we have been crucified with Christ.  We should have been warned of this when we became Christians.
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* Second (v 11), we must believe this and reckon ourselves to be dead to sin and alive to God in Christ Jesus.
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* Third (vs 12-13), we must then yield ourselves to God and not to our own sinful desires.
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Our bodies are very much alive but our self-centred nature has been crucified with Christ.  However, it is only as we know this, it is only as we believe this and as we then put this into practice that we appropriate and apply what God has done.  As we take these steps in the face of our selfishness, a Godliness can slowly and falteringly develop.  There can be a renewing of our minds and a conformity to Jesus. This is a gradual walk and needs to be applied to each situation.  As we do this, as we present our bodies and our minds as a living sacrifice, to be renewed by God, then we can move on to practise the presence of God, to fellowship with God and to love others.  Then we can start to move into true Christian wholeness.
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YOUR PRACTICE:  As we respond to God and to what he has done, we can move our position into the practice of Christian wholeness and healing.  Wholeness was defined best by Jesus when he said, ‘Love the Lord your God with all your heart, and with all your soul, and with all your mind and with all your strength … Love your neighbour as yourself’.  So as we struggle with issues, we start to bring into God’s light and into God’s presence these problems and, together with God and a fellow traveller, we can move on. The pains and hurts of the past and the present can be cast on God; we are now not alone.  As they are faced, the past which lives in the present can be let go on and released.  Forgiving others starts to become possibe.  Changing thoughts, perceptions and behaviours in relation to oneself and others can begin again.  We go on again.  Love arises.  The salvation which God has worked in us starts to become worked out.
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So we are freed to respond and to relate with God. In the context of pain and sin, we can actively relate with God and in doing so can actualise and realise the presence of God in their humanity.  Being very real, we can start to interact with God, to imitate Jesus and to slowly experience some kind of intimacy with the Trinity.  We can start to  live who we are, to walk by the Spirit and not just to be born of the Spirit. Shame and guilt no longer hold their power.  We are free to leave our self-centredness to live a God-centred life.  We are free to respond to God even as the Psalmist did, in ruthless reality.  We can now move from the isolation and aloneness of darkness into abiding in God. This is not ‘airy fairy’ or living in some supernatural spiritual cloud.  This is relating to God and being free to do so as a very real human being.  Having reconnected with God, hope revives and we can once more go to others to love them and to bring God’s healing to them.  There is power to go to those who have hurt us, in our families especially.  There is power to be real about the pains which we have received from others and yet to go and to seek and touch our offenders with the wounded hands of Jesus. Spiritual warfare can be done.  This is practising the presence of God.  This is the narrow road which brings life.  This is knowing God and showing God.  This is being filled with the Spirit.  This is the narrow path that leads to life, and healing.
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RETURN TO THE START:  Yet so quickly practising the presence of God seems to disappear yet again in our sins and failings from which we have just come.  And so, returning to the reality of our failures, we can AGAIN turn to our position in God and from there move on to practising a God-centred way of life.  This is not sinless perfection, but a spiral – from practising the presence of God to falling back into sin to repenting, to walking on with God.  As we do this, it is more than going round in circles.  We spiral up on a journey, as with wings like eagles, slowly rising in sanctification.  As we take hold of God in this way, God takes hold of us and as we open to God, God fills us with his Spirit. This is the spiritual aspect of healing – abiding in God, and is something which we need to encourage in each other.  However, when things get too hard, a place like the Christian Wholeness Counselling Centre can further facilitate healing.  Consultants cannot of themselves do the work, but in closeness to the suffering clients, and in the presence of God, all three in a healing triangle can walk the road to true healing, to wholeness, to Shalom.

____________________

Summary: a sequence of healing and wholeness.

START HERE:           “I Admit and am Real about my Failures.”

1ST STEP:                  “I Believe and Receive God’s Forgiveness.”

YOUR POSITION:    God’s Presence, Placing, Purposes and Provisions.

2ND STEP:                 “I Choose to Respond to God’s Freedom.”

YOUR PRACTICE:   “I Do live and Relate with God in the Fullness of his Spirit.”

RETURN TO THE START.

© Renewal Journal 4: Healing (1994, 2011) Reproduction is allowed with the copyright included.

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

Renewal Journal 4: Healing – with more links to healing blogs   

Renewal Journal 4: Healing – PDF

RJ 04 Healing 1

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

Contents of all Renewal Journals

Amazon – Renewal Journal 4: Healing

Amazon – all journals and books

See  Renewal Journal 4: Healing as on Amazon and Kindle and The Book Depository

Also in Renewal Journals bound volume 1 (Issues 1-5)

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

Renewal Journal Vol 1 (1-5)PDF

Paperback books and eBooks for PC, tablet, phone
Add to your free Cloud Library then download anytime
 

Amazon and Kindle and The Book Depository

Link to all Renewal Journals

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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RJ 04 Healing 1

Renewal in a College Community by Brian Edgar

 

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.

Article in Renewal Journal 3: Community
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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.

© Renewal Journal 3: Community (1994, 2011)
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

Paperback books and eBooks for PC, tablet, phone
Add to your free Cloud Library then download anytime
 

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Link to all Renewal Journals

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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Covenant Community  by Shayne Bennett

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.

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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)

Renewal Journal Vol 1 (1-5)PDF

Paperback books and eBooks for PC, tablet, phone
Add to your free Cloud Library then download anytime
 

Amazon and Kindle and The Book Depository

Link to all Renewal Journals

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)

BACK TO MAIN PAGE

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Called to Community  by Dorothy Mathieson & Tim McCowan

Called to Community

 

Dorothy & George Mathieson

 

Dr Dorothy Mathieson was the Australian Coordinator of Servants to Asia’s Urban Poor, and lived and worked in the slums of Manila in the Philippines as well as travelling to support Servants staff internationally.

*

*


Dr Tim McCowan served for eight years with Servants to Asia’s Urban Poor in Mainila

Article in Renewal Journal 3: Community
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Called to Community, by D Mathieson & Tim McCowan

_______________________________________________

Only the Spirit can bring forgiveness, love and patience,

so essential to community building

________________________________________________

We are called to community with one another and with the poor in the slums.

This is one of the principles of a group of crosscultural workers called Servants in Manila,

Bangkok, Phnom Penh and other Asian cities. We are trying to respond to God’s heart for the poor. We have embarked on a journey of vulnerability discovering gradually how increasing intimacy with the Father leads to opting for the poor and the despised, not for the systems of power and control. Only the Spirit can empower this.

Servants’ principles are not just abstract Guidelines but living realities, forged in the context of the joy and struggles of welding teams together and living with the poor.

Incarnation calls us to the poor, to live with them, learn from them, discover the poverty of our rational, materialistic worldview and stance of western accomplishment.

Simplicity calls us to live focussed lives, discovering the freedom of releasing as many resources as possible to God’s agenda of lifting up the downtrodden.

Servanthood reminds us that followers of Jesus must live as he lived, as a servant. Then we will be eager to empower and liberate the poor through relinquishing our own agendas, expertise and control.

Holism calls us not to function with a limited mandate in the context of a complicated poverty and injustice. What is the gospel to the starving mother, the prostitute supporting her extended destitute family, the community worker jailed illegally? We are called to preach the word, show compassion, plant churches, heal the sick, but also to do justice. The whole gospel for the whole person means the Spirit must be allowed to operate so the good news comes truly in word, deed and in power.

Community challenges us to forgo our cherished individualism and private agendas and to

discover how others are totally necessary for our survival, effectiveness and spiritual growth. But it is here that we founder. We need a clear theology of community and we need to flesh out what this means for us.

Tim McCowan of the Manila team has worked on this:

Servant’s Community: Theological Basis

Christianity is a communal faith. ‘Individual Christianity is a contradiction in terms’ (McAfee Brown, The Bible speaks to you, 202). We cannot live the Christian faith in a vacuum, or without others. This belief is based on the following theological foundations.

1. God is ‘a community’

As Christians we believe God is a trinity of persons, called Father, Son and Holy Spirit. An intimate communion of three making one. Distinct but unified. A community, selfsufficient yet desiring to reach out and include others in their extravagant love.

2. God’s image

According to the evangelical German theologian, Karl Barth, we most accurately reflect God’s character and image when we are in community. God ‘created man in his own image … male and female he created them.’ The image of God is not so much ‘our rationality’ or volitional capacity, but our communality. God’s image therefore is only properly reflected when we are together in our differences and complementarity. Art Gish in his classic, Living in Christian Community (p. 21) says that the phrase ‘Let us make man in our image’ indicates that the fellowship in the Godhead created the manwoman community to reflect God’s concern for fellowship and communion. The human ‘we’ identity is to be a reflection of the divine ‘we’.

3. God is a covenant maker

God delights to make covenants to show his concern for ‘peoples’ rather than just individuals. All his covenants, although made with individuals, are focused on affecting his people or the nations. They embrace communities, not simply individuals.

4. Jesus is a community builder

Jesus intentionally called a group of disciples, and gathered them together into a community. They were to be ‘with him and to be sent out’ (Matthew 10:1; Mark 6:1; Luke 9:1, 10:1). Jesus’ central teaching was to the so called kingdom or reign of God. But

if it is true that God’s reign concerns history … we who live nineteen hundred years after the event [of Jesus’ living, death and resurrection] must share in its power, not merely by reading of it in a book or hearing it in a verbal report, but by participating in the life of that society which springs from it and is continuous with it … The centre of Jesus’ concern was the calling and binding to himself of a living community of men and women who would be the witnesses of what he was and did. The new reality which he introduced into history was to be continued through history in the form of a community, not in the form of a book (Lesslie Newbigin, The Open Secret, pp. 5758).

He called them to leave their families and previous vocation and stay with him. They lived together, shared a common purse, and adopted an alternative lifestyle from the surrounding society. He also sent them out in pairs to preach, heal, cast out demons and invite others to join their wider band. He therefore formed them into a ‘community in mission’.

5. The church is a community

Throughout the New Testament, the church is described in communal terminology. It was a community of believers, centred on Jesus Christ, more than an institution. The Reformers, living in a time of ‘Corpus Christianum’, sought to define the church by its various functions, i.e. the teaching of the Word of God, the administration of the sacraments, and right discipline. Yet this misses a fundamental point. The church does not consist of those who merely do certain things, but by those who are ‘in Christ’. It is a fellowship of persons, entirely without an institutional character. It is the body of Christ; the family of God; a chosen race, a royal priesthood, a holy nation, God’s own people (1 Peter 2:9).

Tim applies these biblical principles to Servants.

Servants’ community in Manila is:

1. A ‘missionary band’

We are expatriates in a foreign land, called and committed to a single, broad missionary mandate. We are not a community just to share our struggles and a few possessions, but to engage in holistic mission amongst the urban poor. Like the Moravians before us, we are a ‘community in mission’ that seeks to find empowerment for ministry through our communal life together. In other words, we are bifocal, aiming to keep community and mission holding hands. We live separately, but come together two days a month, in order to be sent out again. This is our missionary spiral, if you like.

2. A valiant attempt

Trying to engage in strategic ministry whilst living with the urban poor, plus maintaining a viable communal life, places us in an unavoidable tension. We often feel torn between the calls of our squatter neighbours and our own community. Where is the priority? Not wanting to lay down hard and fast rules, and keeping our bifocal vision, means we have sadly seen some fall through the gaps. We are still not sure how possible it is for us to ride this gigantic wave of the Spirit, who calls us with such amazing patience, to trust him for ‘the impossible’.

3. A fragile association of ragged radicals

Every Servant starts off as an idealist. We are all very different, but we all come out generally to see the slums transformed. Pretty soon we realise that most squatters are set in their ways, and are not so open to being changed. When all our plans have filled the waste bin, we discover just how much we need each other in the team. Maybe our self esteem or a particular project is in tatters, so that our frustration level is up and our energy level is down. These are the times when we come into ‘teamtime’ wounded, bruised and broken. This is why we are unashamedly committed to each other, to be burdenbearers, available to be agents of the Lord’s healing for each other.

4. An ‘open circle’

Servants is not a selfperpetuating community. Our real empowerment for mission comes not just through our corporate life together, but our corporate worship life. In our fragility and brokenness, we unashamedly open ourselves up to our Healer, Redeemer and Lord. The depth of our need goes beyond ‘the water’ each of us can contribute. We need ‘the living water’ that only he can give. He is the reason for our leaving family, friends and earthly treasures, and embracing the pain and joy of serving the ‘little ones’. Beside the extravagant generosity of our God, we are mere grateful beggars, trying to encourage some others to accept his gracious invitation.

5. A ‘little leaven’

Servants is a small daring minority, that seeks to be an agent transforming both the squatters and their slum communities. Although we boldly cling to such a grand vision, few outsiders know of our existence as a community. It is ‘hidden’ and seemingly insignificant to any social analyst. We are seeking not to multiply our organisation, but our distinctive ethos and values. Slowly, yet wonderfully, this leaven is spreading through ‘the dough’. Others (both Filipinos and Westerners) are now joining us as we follow the Lord into difficult discipleship amongst the poor and marginalised.

6. An unfinished story

We have made many mistakes on our journey as a ‘community in mission’. We don’t claim to have the whole truth, or to be on our last chapter. We are on a big learning curve, wanting to keep listening to the Lord, each other, the poor, and our brothers and sisters in the wider body of Christ. We’re not builders laying concrete footings, but sojourners putting down a few tent pegs, that we may just have to pull up tomorrow. Our structures, our leaders, and our composition have all changed, but the One who calls us on is faithful and he will accomplish what he has set out to do (1 Thessalonians 5:24). We don’t wish to put ourselves up as the only model of mission amongst the urban poor, but to be faithful to the vision and invitation that the Lord has given us in this small corner of his world. Please pray for us.

Community only possible through prayer

The theology is sound; the derivative principles are inspiring. But the gaps created by the reality of community living are glaringly obvious. We discover that our desperate inadequacy for the huge task reveals not only our own weaknesses but those of other team members. After the first thrill of involvement, we reach the awful conclusion that we don’t like one another, doubt the others’ callings, disrespect their motivations.

Closeness lowers the barriers, then we fear losing control. We dissolve, become belligerent, too passionate for side issues, too reformist about others, too accusing of our own shortfalls. The more and more we try to create unity, we destroy it. The high call to selfsacrifice that community issues jars against our pervading personality preferences, impressive education, theological training and expertise.

Only the Spirit can bring forgiveness, love and patience, so essential to community building. And it is happening, but it’s so fragile. We have to abandon ourselves to the dynamic of the Spirit, not to legislation or to past successes. What will the Spirit reveal next …. in me …. in us …. in new directions?

As we respond to his painful and joyful refinings, we can build ourselves into communities which the poor can see and say in amazement, like the earliest observers of the faith did, ‘See how they love one another.’

_____________________________________________________________

© Renewal Journal 3: Community (1994, 2011) pages 17-24
Reproduction is allowed with the copyright included.

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

Paperback books and eBooks for PC, tablet, phone
Add to your free Cloud Library then download anytime
 

Amazon and Kindle and The Book Depository

Link to all Renewal Journals

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)

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An article in Renewal Journal 3: Community

Renewal Journal 3: Community

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Called to Community, by D Mathieson & Tim McCowan

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Lower the Drawbridge  by Charles Ringma

Lower the drawbridge: bring social justice home

Charles Ringma

The Rev Dr Charles Ringma taught at the Asian Theological Seminary in Manila and Regent College in Vancouver and was the founding Director of Teen Challenge in Australia.  He reflects on Christian community in our homes.

Article in Renewal Journal 3: Community
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An article in Renewal Journal 3: Community
Lower the Drawbridge, by Charles Ringma

________________________________

while we seek to practice social justice

to bring about a more just society,

we can also lower the drawbridge and

bring this ministry into our own homes

________________________________

If you had seen her in a crowd you would have been none the wiser. She probably would not have arrested your attention although she was attractive. Deena was a prostitute supporting a drug habit. Her small inner-city flat was her place of work.

Deena’s life was spinning out of control with a failed marriage, a small child in tow, poor health, hassles with the police, an expensive drug habit to maintain, and an increasing sense of loneliness and despair. At this point our paths crossed through my involvement in regular street work.

After several conversations it became obvious that Deena did not need a hospital or a psychiatrist. She did not need a treatment centre or a drug rehabilitation program. Rather, she needed a place of safety in which she could start again and rebuild her life. So Deena eventually came to live in our home.

Caring charismatics

In this we were not alone. One way in which charismatics and pentecostals, particularly during the 1970s, sought to demonstrate their concern for others was by taking them into their communities and homes. This was one way to help broken and wounded people who were not only on the fringes of the church but also on the fringes of society.

There were many reasons for this development.

1. Charismatic renewal was not yet heavily institutionalised. The focus was on people more than programs. Ministry took priority over buildings and projects.

2. The empowerment of the Spirit was celebrated as equipment for service, not as an enhancement for personal wellbeing and selfdevelopment.

3. The new discoveries of renewal brought the church into closer contact with the wider

community. This happened through the use of theatres, general community buildings, and the creation of dropin centres and coffee shops as ways of reaching out to nonchurch people, especially youth.

4. Renewal had not only brought new life to church members but had also brought new people into the church.

5. Inspired by such books as David Wilkerson’s The Cross and the Switchblade, Christians

touched by renewal believed that something could be done through the power of the Holy Spirit for people with lifecontrolling problems.

For these and other reasons the church seemed to be closer to the person in the street.

Christian community

There are several reasons why ‘caring charismatics’ became involved in these types of initiatives.

1. One factor was that, unlike the traditional churches, charismatics were not overwhelmed with seeking to maintain massive institutional structures. They were therefore free to explore other ways of expressing their social concern.

2. Another factor was the rediscovery of small groups in homes where people could share their lives, pray for one another, discover and use spiritual gifts, and involve friends in informal activities.

3. A similar factor which helped to direct the particular expressions of their concern was the renewal’s rediscovery of community. Christians in the 1970s believed that being church had something to do with being together and sharing life. As a consequence both institutional and informal Christian communities were established as well as house churches.

What characterised this impulse towards Christian community? It was not introversion and

escapism. The purpose of sharing life together was not simply to celebrate God’s gift of new life in Christ. Nor was it simply to care for one another. Instead, this life together, consisting not only of spiritual fellowship but also of sharing resources, sought to provide a context into which we could bring those needing help and encouragement.

Furthermore Christian community was seen as providing a way to make the good news in Christ more visible. This does not mean that the life of the community takes priority over the Word of God. It simply means that Christians sharing life together could demonstrate something of what it meant to be part of the body of Christ.

An underlying idea was that if others could see Christians sharing life together in common

worship and service then they would gain some idea of what the Christian life was all about.

Some might see this as a high risk strategy. They may believe that it is better for ‘seekers’ to be exposed to the purity of the preached word. However, those practising a community approach of life together believed that ‘seekers’ should see something of the warts and all life style of Christians.

The intake process

So Deena came to live in our home. She was not the first and certainly not the last. Nor was she the most difficult. During a period of fifteen years, my wife Rita and I have invited a range of young people into our home.

The most difficult were not drug addicts or prostitutes but those with major psychiatric

disturbances. But for them all, the invitation to live in our home was not a haphazard process. Early in the piece we had learned some valuable lessons from young people who needed help but in fact took advantage of our generosity.

This caused us to develop a simple but multipronged intake strategy.

First of all, Rita, Jenny (a wonderful Christian fellow traveller who shared our home), the children when they were older, and I would discuss and pray about taking in a certain person.

This person was then invited to share some meals with us over a period of several weeks and was then invited to stay for a weekend. The purpose was to build some relationship. Our concern was to determine whether our situation best served this person’s needs or whether he or she required a more structured environment such as a rehabilitation centre.

Certain guiding principles emerged.

1. Our home was not a crisis centre nor a youth refuge. It was an extended family practising hospitality to people who were invited to stay with us for a period of time.

2. The invitation to join us did not depend on the person being a Christian. In fact, the opposite was the case. Nearly all those who shared our home were not Christians when they joined us. Nor were they made to understand that they had to become Christians during their stay. What was made clear, however, was that we were Christians, that we sought to honour Christ in our life style, and that we practised certain disciplines which included devotional times.

3. We attempted to make it clear that the person was not a client, a patient, nor a family member, but a guest of the family. The focus, therefore, was not rehabilitation nor psychiatric counselling. We offered a safe place in which the person could reevaluate his or her life and begin to rebuild it.

Within this context, counselling was informal. The key strategy was to encourage the person to begin to live a life of responsibility and integrity.

A theology of hospitality

A set of theological ideas undergirded our practice of hospitality to Deena and other troubled young people who came to share our home.

It should be noted, however, that the ministry of hospitality was not a formal ministry for us. It was simply a part of living life. We were all involved in other areas of ministry.

1. One of the broader concepts that guided our action was that God calls his people to

demonstrate to others the quality of love that God has shown to them. Put differently, God wants us to reflect to others something of the kindness and goodness he has shown to us.

While there is an emphasis in Scripture that this care for others should be demonstrated within the community of faith (see Deuteronomy 15:1215; Galatians 6:10), there is a corresponding emphasis that this requires a wider application.

In the Old Testament both those within the community and those who were strangers and aliens were to be treated with similar fairness and justice (Deuteronomy 24:1718). The reason for responding in this way was because God is his great goodness had liberated his people from slavery. They were commanded to treat aliens with similar generosity and goodness.

The New Testament also requires this. Not only is there a persistent emphasis on caring for brothers and sisters in the faith (Romans 12:13; Galatians 6:2), but acts of service must also be extended to those who were outside the Christian community (Luke 6:3435; Galatians 6:10).

2. A supporting theme is the emphasis in Scripture on the ministry of hospitality (Genesis 18:15; 19:12; Judges 19:1520; Job 31:32; Matthew 25:3446; Acts 9:43; 16;15; 1 Timothy 3:2; Hebrews 13:2).

A key inspiration for this type of ministry is a concept central to the work of Mother Teresa in India. It is that when we minister to the poor and needy we are somehow ministering to Christ himself. This idea comes from Matthew 25:3446. It is also supported by other passages of Scripture. The statement that ‘whoever welcomes one such child in my name welcomes me’ (Matthew 18:5) conveys a similar idea.

We can also put this a little differently. By inviting a needy person into our lives we are involved in a process of seeing that person grow into wholeness. Where that leads to a Christian commitment we are seeing that person’s awakening to the Christ who was already there calling him or her to the fullness of life he has for them.

In this sense a guest, no matter now broken that person may be, is a very special person. While the temptation is to become fixated on this person’s needs and problems, the challenge of Matthew 18:5 (welcoming Christ) is to focus on what is yet to come into being and to emerge in that person.

So the practice of hospitality for people with lifecontrolling problems involves receiving them in hope and to trust for the emergence of Christ’s life within them. This can be an exciting adventure.

3. A third ideological foundation for this kind of ministry is Isaiah 58:612. Some themes in this significant passage should be noted. The most basic is that God desires us to convert our spiritual disciplines into strategies of social concern. Fasting can be expressed in seeking to set oppressed people free and to practically care for their needs.

A related theme is that genuine ministry is a twoway process. Working with wounded people makes us all the more aware of our own needs and imperfections. We too need further healing. As we serve others God promises that our own ‘healing shall spring up quickly’ (58:8).

Finally, working restoratively with individuals means that not only will their individual lives be renewed but that potentially families and communities will also be transformed (58:12). A healed person can also mean a healed marriage, family, or wider set of social relationships.

A rhythm of restoration

Our ministry of hospitality was supported by these theological ideas. They also helped to guide our practical application in living together.

1. A basic issue in our praxis was that the normal rhythm of our life as an extended family could act as a way to orient our guest towards more normal behaviours and attitudes. Most drug addicts, prostitutes, or people with lifecontrolling problems live highly irregular lives with little routine or structure. We found the experience of a more disciplined life style helped to orient them towards a more realistic approach to life.

2. A related idea is that life involves responsibility. Deena was not with us for a holiday. She was a guest of the family with corresponding benefits and responsibilities. Along with all the others she had her part to play in the functioning of the household. For all of us this meant cleaning, food preparation, shopping, cooking, and gardening.

The idea behind the involvement of all of us was that no one was more important than someone else and all had responsibility. Coupled with the joy of working alongside of each other, this had the effect of reinforcing the idea that we have to act responsibly in life. Life is not merely a number of arbitrary forces. I am not simply the victim of my circumstances. Life is also what I make of it and how I choose to live.

3. A further idea is that hospitality involves creating free space for the guest. Simply put, we are not there to entertain and look after Deena twentyfour hours a day. The home is neither a prison nor a fun parlour. This means that Deena has the responsibility to manage some of her own time. It also means that she has time for reflection and solitude.

Personal space for reflection is particularly critical. Many people with lifecontrolling problems are people who are in flight. They find it difficult to face their pain and disappointments. Yet, however slowly this may occur, these do need to be faced so that like a boil they can be lanced.

The framework then for the rhythm of restoration was realism, responsibility and the creation of a free space.

Journey to wholeness

The outworking of restoration varied according to each person. No one makes the same journey on the way to wholeness. But there are some common factors.

The first issue that usually occurs early in a person’s stay is the temptation to return to the old and the familiar. Because the shape of the new is not yet clear there is a pressure to revert to old habits. This occurs even when a person was thoroughly sick of their previous life style and desperately wanted to change.

Clearly, when this pressure takes place the person must take more time in order to begin the rebuilding process. This critical transition phase requires that the other household members provide much encouragement and quiet intercessory prayer for the person.

A second feature is that the guest begins to question whether the new is really possible. This is the crisis of hope. Questions emerge. Can I really make something better of my life? How can I overcome my past problems? What will my new life look like?

In this phase the guest usually begins to probe the spirituality of members of the household to see if that may possibly provide the bridge to the new life. Questions are asked. What does prayer mean to you? What does it mean to have faith? What is Jesus supposed to do for you?

At this point it is important that time is given for these questions to be explored properly. A guest should not be pressed into an easy decision for Christ. In our experience, people took many months to settle these issues.

Once a person came to faith in Christ and began to grow in his or her discipleship, issues of restitution and reconciliation with others began to emerge. This was usually followed by

questions of future life direction.

Somewhere within the space of the year that a person on average stayed with us there would come various crises of faith. These crises usually led to the realisation that further inner healing and renewal were required.

Facing the world

Our home was not the end of the road. It was the beginning of a further journey for people. This journey would also take them beyond our situation. Our place was only a temporary stopping place. It attempted to provide a place of safety and normality in which people like Deena could begin to rebuild their life.

It made no attempt to provide anything magical. Nor were easy solutions offered. The invitation, instead, was to face life realistically and responsibly. Living with Christians gave these people a close look at what the Christian life was all about for us. It allowed them to observe and to ask questions. It furthermore allowed them to explore what Christian spirituality might mean for them and what answers the Christian faith held for their lives.

We made no attempt to live a special life in front of these people. We were ourselves. We also made time for our own special family needs and for the other priorities in our lives. We made no attempt to make our home a little haven for people. They, like us, had to come to terms with the real world. So as time went on the issues of employment, where to live, vocation, calling and further life direction became issues of discussion, reflection and prayer.

Just as the intake was a careful process, so leaving us was a series of moves that gave Deena increasing responsibility. Beginning moves for her to create a life of her own included more free time, weekends away with family and friends, and eventually employment with the additional choices a steady income provided.

A final reflection

God calls the Christian community to be salt and light in a dark world. The church is to be God’s instrument of transformation. That transformation, however, must be conceived holistically and it must take place at various levels.

While on Sunday the church is the gathered community, during the rest of the week it is the scattered church. As such, Christians find themselves in families, neighbourhoods, and in a great variety of work situations where they are to be God’s instruments for good, reconciliation and reconstruction.

This means that Christians are involved in all of life. They work with the poor and in areas of policy and economics and get their hands dirty in areas of microreform.

What we must keep in focus is that we lack credibility when we pontificate on the big issues but never become practically involved with individuals and their needs. Here the example of Jesus is practical and to the point. His was the task to usher in the kingdom of God and to build the new community of faith. But Jesus also made time to heal and care for those who came to seek him out. Thus, while we seek to practice social justice to bring about a more just society, we can also lower the drawbridge and bring this ministry into our own homes.

_____________________________________________________________

© Renewal Journal 3: Community (1994, 2011), pages 7-16
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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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 3: Community

Renewal Journal 3: Community

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An article in Renewal Journal 3: Community
Lower the Drawbridge, by Charles Ringma
Renewal Journal 3: Community – PDF
PDF Revival Books on the Main Page