by Luis Bush, Brent Fulton & a Christian Worker in China
Someone once said that everything is true somewhere, at some time in China. This statement couldn’t be more true in today’s China. Somewhere in China there are still believers being persecuted for their faith, but for all the people that are being persecuted, many are able to worship freely. In fact, some companies prefer to hire Christians rather than unbelievers because of their integrity and ethics. In one city alone, it is believed that the Christians amount to 10% of the population and many businessmen are strong believers.
In some areas in China there is bitter animosity between the house and registered churches but for each place where there is bitterness there are thousands of house churches that are being allowed to continue. In fact, house church leaders have open discussions with local government officials and are permitted to rent and even purchase office space to hold their meetings. Also, there are cities where both the house and Three Self Churches work together, and some house churches meet in Three Self Churches!
In China there are certain versions of the Bible that are not printed and are not permitted in the country but for all the versions of the Bible that are not printed or permitted here there are several versions that people can freely purchase in bookstores and online to send to their friends. In fact, the Three Self Church has printed millions of Bibles in country and make them available at their bookstores.
It’s a new day for China, for the Church in China and for the World. We thank the Lord for the harvest that was brought in the past, the maturation of the Chinese church and for the economic strides that have made China the second largest economy in the world. However, if all this is to continue China needs to go to the next level of its maturation and reach the next generation, the 4/14ers! Now is the time for the Church of China to come together to preserve the harvest so it will last many more generations.
At the recent Asian Church Leaders Forum, over 100 Chinese church leaders signed a pledge to “commit ourselves to raising up younger leaders of the next generation” and to “pass the vision of evangelization onto the younger generation and proclaim the salvation message of the old rugged cross with creative methods.” We are excited that the church in China has embraced reaching the next generation so that a new chapter in China’s great harvest history can be written.
Evangelism, healings, deliverance, bread multiplied in the slum, caring for orphans, churches planted, training church planters.
I met Francis Nyameche, a youth evangelist from Kenya, when he studied for his Bachelor of Ministry degree in Brisbane, graduating in 2000. Since then I’ve visited him in Kenya a few times.
His father, Samson Nyameche, founded the Believers Fellowship Church in Kisumu, Kenya, with 2000 attending, and established over 30 churches. He runs an orphanage for 50 children on his family farm.
Frank had a vision of Jesus when he was five, and was powerfully filled with the Spirit as a teenager. He became the youth pastor in his father’s church and spoke at local markets where thousands were saved and filled with the Spirit. Frank evangelised in many places in Africa.
Supported by his wife Lindah, Frank began Nairobi Believers Mission (NBM) church in the slums of Kibera where a million people live, jammed together in small mud brick homes with rusty iron roofs. I’ve had the privilege of teaching leaders and speaking at meetings there. In spite of poverty and political unrest, their churches continue to grow steadily.
Before the Kibera slum church moved into their corrugated iron shed they met in a community hall. I taught leaders there, and spoke at their Sunday service with about 30 people. We gave them real bread for communion, not just symbolic cubes. The Spirit led me to give them all the bread we had, just a loaf (not five barley buns as the boy had in Scripture).
“Can I take some home to my family?” asked one young man. That’s a hard question to answer in front of 30 hungry people.
“It’s your bread. You can take some of your bread home if you want to,” I answered.
Then everyone took a large handful of communion bread, and most put some in their pockets to take home later. We shared real glasses of grape juice in plastic glasses, thanking the Lord for his body and blood given for us.
After my return to Australia I heard that the bread multiplied, as those who took some home had enough for their families to eat even to two weeks later. Francis added: “Actually the miracle continued months after we began NBM and were feeding members each Saturday afternoon with tea and bread. God continued multiplying the food and there was always enough.”
My glimpses of revival in Kenya with Francis in the slums, with his parents in the orphanage and teaching pastors and leaders from over 30 of their churches, reminded me that God uses the weak things of this world to confound the mighty. People with limited or no resources still see the Kingdom of God come powerfully among them.
Francis is now involved in evangelism and training church planters in the villages of Kenya. He writes:
By His leading, I am now working with some denominational leaders in Northern Kenya to plant spiritually growing churches in the most unreached places. Some places with a percentage as high as 98% of the people there yet to hear The Good News of the Gospel.
We are raising African missionaries or trainers who are committed to live in remote villages, teaching pastors and church planters how to fellowship in the love of Christ. We are also encouraging them to reach children for Christ. These Spirit-filled church planters may not be literate, but will be sharing mainly from the “Chronological Bible stories” a publication upon which much of the training centres. The needs in this mission field are great and we constantly pray for focus as we are easily and understandably distracted by the overwhelming lack of basic needs. We expect that as we step out in faith, God will respond in signs and wonders!
My role is to strategise, coordinate and supervise 6 trainers of church planters who will in turn train multiplying church planters for a vast region. In addition to that, I am responsible to raise funds for training material together with meeting and travel costs. God is still leading us into new ways of how to use our time more efficiently for His Kingdom purposes.
Other than that I have plans to move my family into Kisumu rural, a location 40Km South-West of Kisumu town. With the help of our friends from DIAS (KBC), we have purchased a 10 acre plot of land by the lake, built a 2km access road, fenced it and planted over 200 trees on it including fruit trees, pine and royal palm trees. We plan to build our home there. We have a big vision for a facility that will house many activities that the Lord has put into our heart. We call it the Milele Center. Milele is Swahili for Eternity. The Milele Center is a new rural development that incorporates a largely self-sustaining home/rescue center, school for children and training center for African missionaries and church planters; for an area that lacks these facilities.
Church in the 21st century is changing. Previously the rate of change has been gradual, spanning many generations. Now change is rapid in all areas of society, including the social expressions of “church.”
Charismatic renewal and revival continue to powerfully transform church and community life. Home groups, cell groups, interest groups, and mission groups proliferate. They can thrive without budgets, salaries, or church buildings.
China and Africa lead the world in radical expressions of being the church – often without church buildings, salaries, and traditional services. Latin America provides increasing examples of community transformation and Christians celebrate together in fiestas and all night united prayer and worship festivities. Local governments often underwrite the cost of these celebrations because of the enormous impact for good they have on the whole community.
This issue of the Renewal Journal explores some growing edge challenges emerging now in being “church” in the new millennium.
Ray Overend finds fresh hope for “The Voice of the Church in the 21st Century” because secular university culture is beginning to change and throw bright light on the very foundations of Christianity, and on just why the Church has lost spiritual authority in the world.
Sandra J. Godde, Founder and Director of Excelsia Dance Company, calls for Christians in the Arts to give the church a prophetic voice in her publication, “Redeeming the Arts: visionaries of the future.”
Ann Crawford examines the presuppositions and processes that distinguish Christian counselling from other forms of counselling in her article, “Counselling Christianly: implications for pastors and church-based counselling professionals.”
John Meteyard and Irene Alexander engage in “Redeeming a Positive Biblical View of Sexuality,” showing how human sexuality and spirituality are very close to another, both dealing with intimate relationship, deep desire, and being known for who we truly are. They outline theological principles for a positive and integrationist perspective for human sexual experience and expression.
Irene Alexander explores the relationship of “The Mystics and Contemporary Psychology” to show how the mystics experienced God’s reality in the depths of their being and have often passed on profound truths that can enable us to be close to God.
Warren Holyoak examines “Problems Associated with the Institutionalisation of Ministry” particularly the difficulties imposed by hierarchical structures, inappropriate distinctions, and inappropriate roles in leadership and ministry.
Most of these articles were presented and discussed at the 2002 Contemporary Issues in Ministry conference held at the School of Ministries of Christian Heritage College in Brisbane, Australia.
The Renewal Journal Publications in the 21st century include inspirational books on renewal and revival on www.renewaljurnal.com. The books continue to explore stories of renewal and revival. Here is another.
Miracles in PNG
Matt Ransom tells of the beginnings of a new ministry for Fr Charlie Kape.
I have to tell you of the amazing story of Fr Charlie Kape, a Papua New Guinea Catholic Priest.
In Feb. 1998 he visited our church, St Thomas the Apostle Canberra, to take part in a school of evangelization. At the same time a number of revival meetings with being held with Randy Clark and his team. Fr Charlie got absolutely blasted as a result of Randy’s ministry and went back to PNG full of God’s FIRE.
The day Fr Charlie returned, he was at a meeting and he prayed with a woman with a broken arm. Her arm was instantly healed. The next day he was asked to go and visit a man with tuberculosis, he was bedridden. He too was instantly healed.
As a consequence crowds began to seek him out, and again many were healed.
At one meeting, Fr Charlie was in an area where he didn’t know the language. So he spoke in tongues. All the people understood him speaking to them eloquently about Jesus Christ.
Early in 1999, he organized the procession of a cross around his part of the country, to evangelize people. It ended at Port Moresby, the capital (and ravaged by violence and poverty). The procession travelled through an area where any cars that travel are held up, and many killed. The young men who conducted these crimes were touched by the worship, the cross and the message of Jesus. As a consequence, 50 turned to the Lord, handed over their guns and weapon, and stopped their violence. There have been no holdups in that area since. The police superintendent went to visit the young men, burned up their criminal records and invited the young men to become police cadets. 30 said yes!!!!
Fr Charlie has also suffered many attacks. In June of 1999, he was attacked by a group of young men. One attempted to pierce him with a sword and another bashed him with a sword. He ended up in hospital and showed us the scars in his head.
He has a lot of support from his Catholic church and is training up his people. But he needs our prayers.
Finally, Fr Charlie told us how at one powerful meeting of 3000 people, at one stage, he felt to extend his hand toward the people. As he did so, power came from him. People just fell over under the power of the Holy Spirit, and many were healed (he didn’t even lay hands on them). Praise God.
The great Christian revolutions come not by the discovery of something that was not known before. They happen when somebody takes radically something that was always there –
H. Richard Neibuhr
Challenges facing the church, its leadership and each of us, have always been there – in Scripture, in Jesus’ call and commands, and in the Spirit’s persistent regenerating and renewing of people and communities.
One of the great challenges facing Christians is how we understand and exercise leadership. We all lead. It may be in the home, with our children or youth, in the community, and in the church. Leadership in the church is not just from the platform or pulpit. We’re all involved, and can all take initiatives such as contacting people by phone, over coffee, in home groups or in a huge range of activities such as taking food to the sick or bereaved.
Jesus demonstrated and insisted on servant leadership. To lead is to serve. We lead by serving. Kingdom leadership is fundamentally different from leadership in society. Jesus emphasised this when James and John wanted recognition or prominence (Mark 10:35-45). How do we demonstrate kingdom leadership here and now?
The timely, significant articles in this issue of the Renewal Journal explore some of these challenges in contemporary ministry facing us in the church.The articles were presented and discussed as papers in 2001 at the first annual Contemporary Ministry Issues Conference hosted by the School of Ministries of Christian Heritage College at Citipointe International Christian Outreach Centre, Mansfield, Brisbane.
This conference demonstrated many responses to current challenges. Keen to interact, teachers, students and visitors packed the seminar lounge at Rivers Café, an integral part of Citipointe Christian Outreach Centre at Mansfield. All the conference speakers are involved in leadership and ministry, not stuck in libraries. Most of them are so ministry and people-focused that their research is constantly tested in the lively interface of practice and theory.
Irene Brown examines the transforming power of the kingdom within: the kingdom of God is within you. We can be liberated from the prevailing bondage to Christian law, and made free to really love and serve one another. Jesus insisted on that as the true mark of his followers: “By this shall everyone know that you are my disciples, if you have love for another.” Irene emphasizes that approach in her Christian counselling courses.
Jeannie Mok challenges churches in multi-cultural Australia to embrace our changing context with courage and sensitivity. Our ethnocentric pride or prejudice can increase barriers between people when the churches should lead the way as radical bridge-building communities of compassion and equality. Jeannie co-pastors the multi-ethnic International City Church in Brisbane and is principal of the Asian Pacific Institute which offers a range of multicultural courses. These include the pioneering Pentecostal external studies from Manchester University in England to masters level.
Sue Fairley tackles some sacred cows enshrined in our church traditions. The place of women in ministry and leadership raises temperatures all over the world. Tradition easily suppresses fresh movements of the Spirit who calls and liberates women as well as men to be leaders, missionaries, pioneers, and equal partners in ministry. Many traditions need to be challenged, and Sue does so in her ministry as Principal of Trinity Theological College in the Uniting Church in Queensland. Her article may surprise you!
Susan Hyatt reports on a significant international conference on women and religions. She emphasizes a return to a biblical pattern of equality in ministry and service in her writings and speaking, including ministry with her husband in seminars and publications. Susan’s report provides further insights into the place of women in Pentecostal and charismatic ministry in addition to those quoted by Sue Fairley in her article.
Mark Setch, senior pastor of a progressive Uniting Church in Brisbane, applies his doctoral research on leadership to ministry. He takes seriously Jesus’ command to make disciples – not just make church members, pew sitters, or meeting attenders. Mark is also pro-active in united prayer and ministry among pastors and churches in the Redcliffe area of Brisbane where some leaders pray together regularly, some churches now gather for combined services, and some pastors exchange pulpits.
Sam Hey has been researching and teaching about biblical renewal and revival movements which confront the secularising pressures on all Christian institutions. He applauds Harvey Cox’s conversion from The Secular City thinking of the sixties to the Fire from Heaven thinking of the nineties! A longer version of Sam’s article is available in the Contemporary Ministry Issues Conference Papers, 2001 ($20 including postage). There he gives a slice of his current Ph.D. research with 80 footnotes. Here we reduced that paper considerably, with only 30 footnotes!
Global Reports continue to highlight current developments in revival worldwide and the Book Reviews cover three author-published books which all contain detailed discussions of their renewal and revival themes.
This issue of the Renewal Journal provides inspiring, informative articles which we pray will help you understand and embrace what the Spirit is saying to the contemporary church.
The Spirit of the Lord is speaking loudly and clearly to the church now about unity – not uniformity.
Unity is biblical – Jesus demands it. We have no option on that. We are one, and are to demonstrate that oneness by our love for one another. Jesus commanded that on his last night with his disciples before he died (John 14-17).
Uniformity is unbiblical. We are meant to be different – different gifts but the same Spirit, different services but the same Lord, different ministries but the same God (1 Cor. 12:4-6).
We make an awful mistake if we want others to think as we do – because our thinking is too small at the best of times, and always distorted or limited. Another awful mistake is to want others to worship or work in the same way we do. The Spirit gives a great variety of gifts and ministries.
All over the world the Lord is raising up movements of unity across churches. This demands humility, repentance and forgiveness. Ministers are often the last to come on board because they are trained in their own tradition, and may be critical of other traditions. Often, the people in the congregation are more excited about unity than ministers!
This issue of the Renewal Journal celebrates unity, not uniformity. George Otis gives astounding accounts of visible unity among very different churches – different in theology and practice, but one in the Spirit. They demonstrate that to whole cities and regions.
Richard Riss reminds us of key lessons from revivals, where again there has been great unity amid wide diversity.
Donald McGavran, a pioneer in church growth writing, broke new ground in the seventies by insisting that churches need to take the power of the Spirit seriously, and expect God to heal – to do what he says he does. It’s worth careful consideration. We will never understand life’s mysteries, but that’s no excuse to run from Scripture. God is God, and wants to do ‘exceeding abundantly’ above everything we can ask or even think about (Ephesians 3:20-21).
Cecelia Estillore, a medical doctor, tackles head on the mystery of the spiritual dimensions of warfare with practical application in ministry, especially healing and deliverance. I give examples of this from Africa and from South America, adapted from Chapter 4 in my book Body Ministry.
Global reports continue to be astounding. No one can keep up with the outpouring of the Spirit in the world today. Evil abounds, but grace abounds so much more – and usually that abounding grace does not make it into the newspapers!
Steven Hill was the evangelist in Pensacola at Brownsville Assembly of God in Florida, America, where revival has continued from Father’s Day, 18 June 1995 with over 100,000 people making commitments to Christ there. Steve Beard wrote this interview for his internet page.
What prepared you for this revival?
I was saved out of the drug culture. My background has helped me with the soul-winning aspect.
Early in my Christian life, back in 1977, I got around David Wilkerson’s ministry. He had an academy in Texas called Twin Oaks, a two-year leadership academy. Leonard Ravenhill taught on prayer. Nicky Cruz taught evangelism. It was a school where you were held responsible for what you learned. And if you did not learn, they would kick you out.
They would teach us on evangelism and then put us in a van, drive us to the streets of Dallas to a dope party, dump us out and say, “Go into that dope party. We’ll pick you up at four in the morning.” It was just hard-core evangelism. Instead of teaching the Four Spiritual Laws, they’d say, “Get out there, learn from experience.” When we came back, we’d talk about some of the hindrances we’d had, the bad experiences, and what we would change about our approach. Then they’d send us out again. You know very quickly whether you’re called to evangelism.
I graduated from that school, and went into church ministry. Then it was when I took a group of young people to Mexico God called me to the mission field. I went to Argentina, and the very first meeting I went to was a Carlos Annacondia meeting out in the middle of a soccer field. I’d never seen anything like it in my life. I saw fifteen to twenty-thousand people craving God. I mean, going after God.
I had Carlos lay hands on me one night, and I feel that from him came a real evangelistic anointing. I’ve had the evangelism desire all my life, but I watched him – he’s led over two million people to Jesus. At one o’clock in the morning he’s still praying with people. At two o’clock in the morning, he’s still laying hands on people. He’ll go night after night. He’s so common, so loving. All he cares about is that one little boy, that one grandpa, that one uncle that’s coming to Jesus.
I hung around that for seven years, and you absorb it.
How did you end up at Holy Trinity Brompton Anglican Church in London?
I read in Time magazine how God was moving. I had been to London several times, and 1 thought, “I’ve got to see this. I’ve got to see God moving in the Anglican Church because I can’t imagine it.” The article said they were laughing, they were falling, and I had a very critical spirit about it.
I went to the bed and breakfast that we stay at when I’m in London; it’s owned by a Christian couple. I asked them where God was moving, and they said, “It’s in our church.” They went to Holy Trinity Brompton.
I said, “I need to make an appointment with the pastor.”
They said, “Steve, he’s the busiest man in Europe. All of Europe comes here to get prayed for by him.”
I said, “Call him up and ask if he has time to pray for a Texan.” I wanted a little private visit with this guy (Sandy Miller) to see what was going on.
I went there at two o’clock that afternoon and there was a conference going on. I walked into the stately Anglican church in downtown London right by Harrod’s, the richest area of town, and stepped over about 500 bodies, people shaking all over the place. I had seen things like that before, but I’m an evangelist, so I’m after souls. If I can’t see hundreds and hundreds of people getting saved, then I’ll leave.
The Lord spoke to my heart and said, “You don’t need to talk to Sandy Miller. Just have him pray for you.” I walked up to him and said, “My name is Steve.” He says, “Oh my, we have an appointment at three o’clock, but look what’s happened in my church.”
I went up to him, he laid his hands on my head and it was over. I mean, I went down under the power of the Holy Spirit.
How do you channel revival fire?
That’s the most frustrating part to pastors because you can only live so long in this renewal. The first week after this broke out, I spoke a message on how to benefit from a divine refreshing.
The first point was get all you can get.
The second one was mix vegetables with the honey. Make sure you keep your feet on the ground.
And the third one was let your stall get dirty. Where there are no oxen, the stall is clean. Get out there. You’re bubbly, you’re all on fire with the Christians, but let that happen at the workplace.
And that’s what they started to do. And people started pouring in.
What is the relevance of it beginning Father’s Day?
I believe that was just a real special divine appointment. We didn’t really think about that. It was just totally spontaneous. The Father, he showed up on Father’s Day the way he did, and just loved on us. And you know, everybody got back to work. They got back to work in the fields and going after God, because they felt the nearness of the Lord.
What is the most important thing God has taught you through this revival?
What I’m convinced of more than anything else is the urgency of the hour – the urgency of the hour and the necessity of right now.
This is not a coliseum; this is not a secular place. This is night after night sinners are coming to a church. Why? They’re hungry. People are hungry and God has sent the famine. The Bible says in Amos, that God will send the famine. The famine for truth. So he’s going to do his part; we’re the feeding station. We’re the ones with tractor-trailer rigs full of food. We’re laden down with everything these people need but they come into our churches and what do they get? Nothing. They don’t get fed. They need to hear about hell. They need to hear the full gospel. But they don’t get it. God is doing his part, we need to do our part.
How do you keep track of what is taking place at the altar?
We’re seeing a thousand people saved a week, but we are very conservative with the figures. To me, when someone comes up and has backslidden, that’s a salvation. They are a prodigal. They’ve been living in sin. He came back, crawled on his face and he said, “I’m not worthy. I can’t even be under your roof.” And the Father received him. That’s why Charles Finney and Jonathan Edwards preached about backslidden conditions. Our country was back-slidden.
When we give that altar call, there are a lot of people that are saved for the first time. A lot of people that come down that have never known the Lord, but there are also a lot of people that are backsliders and prodigals that are coining back to the Lord.
After they come to the altar, what happens to them? How do you follow up with so many people?
There are a lot of people that are coming from out of state. I had never seen anything like this. We have fathers and mothers bringing their unsaved children from Minnesota. They bring in van loads from Birmingham and have four or five unsaved people in the van to be prayed for healing. They come down here and they get saved, and so we encourage them to get involved in the local church.
We do our very best to link them with people who have brought them, or we tell them about local Methodist churches and Baptist churches. Several pastors have gleaned people from this revival. But its an unusual type of situation because so many people are coining in from other areas that it is literally impossible for us to keep tabs on everybody that is coming. But another beauty of this is that a lot of people who get saved keep coming back because this is not a one week thing. So this is also like a discipleship process.
What do you make of the physical manifestations?
The Lord is welcome in this place to do anything he wants. But there is a balance here. They receive the gospel, they receive the cross, the blood. When the manifestations come, I welcome the manifestations, but I don’t major on the minors.
This last days awakening – mark these words, I’m not a prophet, this is not a prophecy, but this is what is going to happen. This awakening is going to shake this country, the power is going to come down.
I’m also a youth evangelist, and we are dealing with a culture that may not be demon-possessed, but they are possessed by demons. They are consumed with demonic warfare twenty-four hours a day. They have seen the power of Satan at work. You watch any rock concert: the frenzy, the fire, the pull, the enthusiasm that’s there. We talk about our God, and the power of God. We sing, “All Hail the Power of Jesus’ Name,” and they’re going, “Where is it?”
They want to believe, but they see mom and dad are limp, weak, and they respond, “Where is the power? Mom, you’re popping valium and prozac and everything else and you’re talking about the power of God? Give me a break, Momma.” And so they come into this meeting. The punkers come in here. Every age, every kind of person in the world comes into this meeting and they are hit by the power of God. Undeniably swept off their feet by the power of God and by the hundreds they basically say, “What must I do to be saved?”
Does everyone respond so positively?
There will be folks here tonight, who are skeptical and critical – they hate this revival. They don’t want anything to do with it, but they are out there tonight, and they are going to get saved. They are going to fall to the ground under the power of God, they’re going to be back next week with their friends. Why? They’re out here because they’re curious, they’re out here because Aunt Mabel was healed of cancer, they’re here for a million different reasons.
Are you overwhelmed by the historic nature of this revival?
What is phenomenal about this is the fact that when I look upon the people I see all the hunger. They come from the corners of the globe. They don’t come for the beaches. They come for this meeting and yeah, that blows me away. And I’m beginning to see how this could affect the nation. People are attracted to the fire.
John Wesley said it: “I set myself on fire and the people come to watch me bum.”
Dr Walter Hollenweger was Professor of Mission at the University of Birmingham. His books The Pentecostals(1972) and Pentecosalism(1997) are landmark volumes.
It’s not tongues but
a different way of being a Christian
Why is Pentecostalism so popular? It is now over half a billion strong worldwide, and has been and continues to be the fastest growing Christian movement in the world. It has made inroads not only in third-world regions like Africa and Latin America, but it also continues to attract huge followings in the United States and Europe.
Walter J. Hollenweger is the leading expert on worldwide Pentecostalism, which he has been studying for more than 40 years. Having grown up in the Pentecostal church, he later became ordained in the Reformed Church of Switzerland. From 1965 to 1971 he was executive secretary of the World Council of Churches, then served as professor of mission at England’s University of Birmingham for 18 years. His seminal book The Pentecostals (Hendrickson, 1972) was recently followed up by Pentecostalism: Origins and Developments Worldwide (Hendrickson, 1997).
What is a Pentecostal?
Worldwide there is so much variety that about all one can say is that a Pentecostal is a Christian who calls himself a Pentecostal. Though Americans tend to focus on the gift of tongues, overall Pentecostals emphasize that God has given several gifts – not just speaking in tongues but also healing and the so-called rational gifts like organization or building a school. Diverse gifts to diverse people. It’s not a strictly theological definition but a phenomenological one.
Why is speaking in tongues the focus in America?
There are many reasons, of course, but one is that American and other middle-class cultures, as in Switzerland, find tongues an extraordinary phenomenon, so these experiences get a lot of attention. In Africa or Mexico, on the other hand, speaking in tongues and healings are not considered extraordinary – they can even be found in some indigenous pagan religions. (Speaking in tongues is not even “supernatural,” as many Pentecostals have found out.) Tongues aren’t even spoken in a lot of third-world Pentecostal churches. Instead, third-world Pentecostals focus on corporate worship, singing together, and Christian education. American Pentecostals don’t seek education as much as an experience of the supernatural.
What have been the key changes in Pentecostalism?
First, more and more young Pentecostals are becoming scholars through reputable universities. It’s true for Pentecostals in Europe, North America, and Latin America. It’s also true for Africa and for Asia.
There are now several hundred young Pentecostal scholars with doctorates, and that, of course, changes the breadth and depth of Pentecostalism. Most of them have maintained their roots in Pentecostalism, so they are now bilingual. They can speak in the university language, in the language of concepts and definitions, but they can also speak in the oral language of Pentecostalism, and I think that is an extremely important part of their success.
Second, this increase in education has led in many places to more ecumenical openness. In the past, nobody wanted to talk to the Pentecostals, and the Pentecostals didn’t want to talk to any of the other churches because they saw them as a lost cause. Now, for instance, there is a worldwide dialogue between Pentecostals and Roman Catholics that has been going on for 20 years. There have also been many contacts with the World Council of Churches, and the latest example is a global dialogue with the Presbyterian churches.
David du Plessis, a pioneer in ecumenism, has been instrumental in both these changes. He went to the Catholics. He went to the World Council of Churches. He went to all the universities. And the fact that he was a reasonable man and also a Pentecostal astonished many people. They thought Pentecostals were all a little crazy and could not think properly. But when they got to know him, they realized that it is possible to speak in tongues and be a critical scholar.
Another change, of course, is the worldwide explosive growth to nearly half a billion adherents.
Why is Pentecostalism so popular?
Some scholars think it has to do with its theology and doctrine. But Pentecostal theology is not homogeneous. Others think it’s because of Pentecostals’ aggressive evangelism. That is partly true because a real Pentecostal is by definition an evangelist, whose faith is as infectious as the flu.
The most important reason is that it is an oral religion. It is not defined by the abstract language that characterizes, for instance, Presbyterians or Catholics. Pentecostalism is communicated in stories, testimonies, and songs. Oral language is a much more global language than that of the universities or church declarations. Oral tradition is flexible and can adapt itself to a variety of circumstances.
Can’t oral tradition drift off into sub-Christian and even heretical beliefs?
Certainly, but overall there is a basic evangelical consensus among Pentecostals. They are similar to the early church in this respect. Early Christians didn’t have a formal, written confession of faith, as Presbyterians and others do today. They had the stories of Jesus. Even Jesus didn’t spell out doctrine; he gave his followers stories of miracles, and taught through proverbs and parables.
The earliest church was united, but not as much through their theology as through the Lord’s Prayer, Paul’s collection for Jerusalem (his theological “enemies”), baptism, and the Eucharist. Their statements of faith were simple, and the simplest was “Jesus is Lord.” It was a very different way of achieving togetherness, and it was achieved through these oral forms.
Ironically, when the ecumenical confessions came later, they did not unite the church. They divided it, as propositional theology always does. But across divided theology, it is possible to pray together, to sing together, and to act together. That’s what Pentecostals do at their best.
Is it fair to say that when you convert to Pentecostalism, you are converting not to a certain theology but to a new experience of faith?
Yes, and that has important evangelistic consequences for Pentecostals.
In many circles, when you become a Christian, you talk about gaining a new understanding of the Lord’s Supper and baptism (they are either more or less sacramental), but other people are not terribly interested in that. When you become a Pentecostal, you talk about how you’ve been healed or your very life has been changed. That’s something Pentecostals talk about over and over, partly because people are interested in hearing that sort of thing.
Pentecostalism today addresses the whole life, including the thinking part. More mainline forms of Christianity address the thinking part first and that often affects the rest of life, but not always.
Yet it seems most Pentecostals are far more right-brained and intuitive than left-brained and rational.
Indeed, the “orality” of Pentecostalism – the singing, the dancing, the speaking in tongues – accents the intuitive. But a mature Pentecostal will try to connect the intuitive and the rational. Always emphasizing the analytical will destroy faith. But only emphasizing the intuitive leads to chaos. A challenge of the Pentecostal movement is to combine rational thinking with its spontaneous emotional side.
This is the challenge for all Christians, really. The rationalist needs the Toronto Blessing and has to be slain in the Spirit to realize that. It sometimes seems silly to me, but you’ll notice that it is rationalists and intellectuals who fall down. People who have a balanced emotional and intuitive life don’t need that. True, some rationalists dance, sing, go walking in the mountains, or play a musical instrument, but then they go back to their science, to rational lives, and the two are not connected.
What most concerns you as you think about Pentecostalism in the coming century?
First, Pentecostalism must confront its tendency to segregate and separate into countless denominations. It’s happening all the time, and it really is a scandal.
The other challenge is common to all Christian churches: What do we do with the ecological threat to the world? What do we do with the threat of hunger and the plight of refugees? It’s a challenge that will hit Pentecostals harder than any other churches because their largest churches are on the poor side of the world. But as Christians, we have a contribution to make — not just in money but in prayer and in developing solutions that politicians cannot.
But Pentecostals are not known for their social activism.
That’s true in some ways, but it is a misconception in others. Many of Martin Luther King’s marchers were black Pentecostals. In Brazil there are many Pentecostals sitting in parliament. And in many third-world countries, Pentecostals are trying to develop new ways of gaining political influence without the game playing we have in the West. In Latin America, for example, they try to work with sectors of the Catholic church to get water or a school or a new street for a poor district. So there are quite a number of places where Pentecostals take up the structural issues, but they do not take them up by founding political parties. They start from the local needs and the local misery people experience every day.
Copyright 1998 by the author of Christianity Today, Inc./Christian History Magazine.
Spring 1998, Vol.XVII, No. 2, Page 42. Used with permission.
(c) Renewal Journal 13: Ministry, 1998, 2012. Reproduction is allowed with the copyright included in the text.
An orderly account of the origins and early spread of Christianity
An apologetic emphasis: Christianity was not politically dangerous
A reconciliation of Gentile and Jewish Christianity
An answer to Jewish opposition
A statement of the work of the Risen Lord by His Spirit through the Church
3 The Author of The Acts
Principal reasons supporting Lukan authorship:
1 Acts is by the same author as the Gospel of Luke
2 Similar style and vocabulary
3 Use of medical term in Acts
4 Luke was a companion of Paul
5 The “we-sections” in Acts suggest Luke
6 Luke’s name is missing: another would refer to him
7 Luke with Paul in Rome, where he could have completed the book.
8. Luke, the man: Gentile; physician, historian, spiritual
Two others theories regarding authorship
4 The Date of The Acts
Arguments favouring an early date, especially in the 60s
1 Conclusion of the story before the death of Paul
2. Luke’s two years in Rome would allow him to complete the work
3 The vivid descriptions of the “we-sections” suggests immediate recording
4 Details regarding Caesarea would have been collected or recorded early
5 No mention of the devastation of Jerusalem in 70 AD
6 No reference to Paul’s letters
Arguments favouring a date about 75-85
1 Passages in Luke’s gospel which preceded the Acts
2 Synoptic issues affecting Luke’s earlier work
Arguments favouring a later date, about 95–100 AD
Luke may have used Josephus’ history published about 93 AD
5 The Sources of The Acts
1 The historical sections:
records in Jerusalem and Antioch
2 The biographical sections:
6 The Setting of The Acts
Alexander’s conquests – a cosmopolitan society
The spread and use of the Koiné Greek – a common language
Stable world government
The Roman Peace
The System of Roads
The Slave Economy
The Jews :
Herod and his sons
The Roman Procurators: Pilate, Felix and Festus
The Scribes and Pharisees and Sadducees
The Jews of the Dispersion
Paul in this setting.
7 The Contents of The Acts
Historical and Biographical
Preparation for the witness (1:1-26)
The witness in Jerusalem (2:1 – 8:3)
The witness in Judea and Samaria (8:4 – 12:25)
The witness to Jews and Gentiles (13:1 – 28:31)
A Comparison and General Summary
An accurate history
Luke’s closing sentences
Translations of Acts 1:1-9
Good News Bible
Today’s New International Version
J B Phillips Translation
The Amplified Bible
Buk Baibel (PNG)
Inter-linear Greek-English New Testament
Renewal Journals and Books
Luke and The Acts are two volumes of one astounding history – the story of Jesus and his church. Luke, “the beloved physician” (Colossians 4:14), often travelled with Paul in their pioneering missionary journeys. Luke gives us a concise preface in the beginning of his writings, and then introduces the second part of his story with a short introduction linking the two.
Luke’s own preface reads: “The Author to Theophilus: Many writers have undertaken to draw up an account of the events that have happened among us, following the traditions handed down to us by the original eyewitnesses and servants of the Gospel. And so I in my turn, your Excellency, as one who has gone over the whole course of these events in detail, have decided to write a connected narrative for you, so as to give you authentic knowledge about the matters of which you have been informed” (Luke 1:1-4, New English Bible).
Continuing his connected narrative, he commences part two with a sentence linking both: “In the first part of my work, Theophilus, I wrote of all that Jesus did and taught from the beginning until the day when, after giving instructions through the Holy Spirit to the apostles whom He had chosen, He was taken up into heaven” (Acts 1:1-2, NEB).
In his preface to the combined work, the author:
* revealed his subject – the Word;
* gave the sources of his information – eyewitnesses and ministers;
* described his method – accurate tracing of the course of all things, writing them in order;
* and declared the purpose – that of giving certainty to Theophilus (Morgan, p.7).
So here in my book we explore these issues mentioned by Luke himself, and examine the title, aim, author, date, sources, setting, and contents of The Acts of the Apostles.
What a great story! Luke traces the amazing growth of Jesus’ church from its beginnings in Jerusalem to its impact throughout the Roman Empire.
That story continues today. We are part of it. The God they worshipped is our God. The Lord they served is our Lord. The Holy Spirit they obeyed is in and with us.
This story of the Acts of the Holy Spirit continues today through the same Spirit of God. It fulfils Jesus’ last promise: You will receive power then the Holy Spirit has come upon you, and you will be my witnesses … to the ends of the earth (Acts 1:8).
The following sample verses describe the acts of the Holy Spirit in both Luke and The Acts.
The Acts of the Holy Spirit
And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God (Luke 1:35).
John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire (Luke 3:16).
And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, “You are My beloved Son; in You I am well pleased” (Luke 3:22).
Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness (Luke 4:1)
Then Jesus returned in the power of the Spirit to Galilee, and news of Him went out through all the surrounding region (Luke 4:14).
“The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the broken hearted, To proclaim liberty to the captives and recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of the LORD” (Luke 4:18-19).
In that hour Jesus rejoiced in the Spirit and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight (Luke 10:21).
If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!” (Luke 11:13).
This crucial theme continues in The Acts.
The former account I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen (Acts 1:1-2).
John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now” (Acts 1:5).
But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth” (Acts 1:8).
And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance (Acts 2:4).
Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit (Acts 2:38).
And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness (Acts 4:31).
Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business (Acts 6:3).
And they were not able to resist the wisdom and the Spirit by which he spoke (Acts 6:10).
But he [Stephen], being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God (Acts 7:55).
Then they laid hands on them, and they received the Holy Spirit (Acts 8:17).
Then the Spirit said to Philip, “Go near and overtake this chariot” (Acts 8:29).
Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing (Acts 8:39).
And Ananias went his way and entered the house; and laying his hands on him he said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came, has sent me that you may receive your sight and be filled with the Holy Spirit” (Acts 9:17).
Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied (Acts 9:31).
While Peter thought about the vision, the Spirit said to him, “Behold, three men are seeking you (Acts 10:19).
God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him (Acts 10:38).
While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word (Acts 10:44).
And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also (Acts 10:45).
Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have? (Acts 10:47)
Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house (Acts 11:12).
And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning (Acts 11:15).
Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit’ (Acts 11:16).
For he [Barnabas] was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord (Acts 11:24).
Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar (Acts 11:28).
As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them” (Acts 13:2).
So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus (Acts 13:4).
And the disciples were filled with joy and with the Holy Spirit (Acts 13:52).
So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us (Acts 15:8).
For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things (Acts 15:28).
Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia (Acts 16:6).
After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them (Acts 16:7).
When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ (Acts 18:5).
He said to them, “Did you receive the Holy Spirit when you believed?” So they said to him, “We have not so much as heard whether there is a Holy Spirit.” And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied (Acts 19:2, 6).
When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been there, I must also see Rome” (Acts 19:21).
And see, now I go bound in the Spirit to Jerusalem, not knowing the things that will happen to me there (Acts 20:22).
the Holy Spirit testifies in every city, saying that chains and tribulations await me (Acts 20:23).
Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood (Acts 20:28).
When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, “Thus says the Holy Spirit, ‘So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles’” (Acts 21:11).
So when they did not agree among themselves, they departed after Paul had said one word: “The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, saying, ‘ Go to this people and say:
“Hearing you will hear, and shall not understand;
And seeing you will see, and not perceive …”’” (Acts 28:25-26)
Then Luke concludes his story abruptly with, “Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him.”
His closing reference to the kingdom of God and the Lord Jesus Christ brings us full circle to how Luke began The Acts. He tells us that the risen Lord taught his followers about the kingdom of God for 40 days and then promised them the power to continue teaching about the kingdom and demonstrating the kingdom, as Jesus had done.
This focus on the kingdom of God is another major theme in both Luke’s Gospel and The Acts.
Just as Jesus taught and demonstrated God’s kingdom on earth in the power of the Holy Spirit, so did his followers.
Author of A Preface to The Acts
Dr Geoff Waugh is the founding editor of the Renewal Journal and taught Ministry and Mission and Revivals at Trinity Theological College (part of the School of Theology at Griffith University) and at Christian Heritage College in Brisbane, Australia.
In this very helpful and timely book, the Rev Dr Geoff Waugh takes up the implications of these issues and applies them to ministry within and beyond the church, the Body of Christ. As the framework above indicates, Dr Waugh’s analysis, evaluation and application of the theology of the living Body of Christ inevitably is no less than truly revolutionary, as is his analysis, evaluation and application of the theology of the living Spirit’s work.
Dr Waugh has had a long and distinguished mission career, especially in education, in addressing the central Christian issues outlined above. It has been my honour and my privilege to have served alongside him for eight years (1987–1994) in Trinity Theological College, in the Brisbane College of Theology, and in the School of Theology of Griffith University, in Brisbane, Queensland, Australia. He has been a dear and valued friend, and especially one who day-by-day in his life has lived out what he taught. Moreover, he has had vast experience in his long teaching ministry, not only in Australia, but throughout the South Pacific, Asia, and in Africa.
His work is thus very important reading indeed for us all.
From the Preface to Part 1: Body Ministry,
by Rev Dr Col Warren
by Rev. Dr Colin Warren, Former Principal of Alcorn College, Senior Pastor of Rangeville Uniting Church before retirement and founder of Freedom Life Centre, Toowoomba.
In this brief Preface, I acknowledge that Geoff has had a very big impact on my life, both by the witness of his own life and by the quality of his teaching. I pray that you and your church will be greatly blessed as you read and put into practice these basic biblical principles to reach and bless the people who are searching for the living Christ but often do not know what it is they are searching for.
Geoff and I have worked with students and on mission enterprises together over many years. His writing has come from years of practical experience and a vast amount of prayerful study. He has pioneered a work the results of which only eternity will reveal. He has never sought recognition for his tireless and faithful service in honouring the Lord, in continuing to teach and to live in the power of the Holy Spirit. He writes out of varied experiences.
He was the inaugural Principal of the Baptist Bible College in Papua New Guinea (1965-1970). He has taught at Alcorn College and Trinity Theological College (1977-1994) and at Christian Heritage College School of Ministries (from 1995). He is the author of many books, mostly in Christian Education with the Uniting Church, but also on Renewal and Revival.
In this important work, Geoff explores the ministry of the whole body of Christ when Holy Spirit gifts are recognized and are encouraged to be exercised. Then the artificial division between clergy and laity or pastor and non-pastor is removed. At the same time, there is the recognition of Holy Spirit endowed leadership gifting such as that between Paul and Timothy. This means that Kingdom authority is expressed through Divine headship. His emphasis on body ministry thus becomes a reality.
Geoff illustrates this clearly with his Case study Number 2 on page 34. There the church no longer consists of passive pew sitters but participants in fulfilling the command of Jesus, empowered by the Holy Spirit to preach repentance, heal the sick and cast out demon spirits, having the certain knowledge that He is with them as He promised: “to the end of the age”.
Geoff points out that if the church is to live and grow in today’s world, it must recognize the need to emphasize relationships and adapt to change. This change will include such simple things as the way men and women both old and young dress, and allow others the freedom to dress differently as they attend places of worship in a non-judgmental atmosphere.
There is, too, the need to realize the reality that many are affected by a global sense of fear of nuclear destruction and of accelerated and constant change and uncertainty. The church can provide an atmosphere of security through rediscovering the unchanging gospel in a changing world.
Denominations that once were able to be exclusive and hold their numbers in rigid theological disciplines, have been invaded via cassettes, CD’s, DVD’s, and the internet that have widened the thinking horizons of their often theologically bound members, resulting in communication at spiritual levels not possible previously.
Geoff points out that if we are going to fulfil the Great Commission, we must first live the life of Christ in the power of the Holy Spirit. It is only then that we can do the work of fulfilling Christ’s command to go.
I commend Body Ministry for you to read. All Christians will benefit greatly from reading this insightful book.
From the Preface to Part 2: Ministry Education,
by Rev Dr Lewis Born
By Rev Dr Lewis Born, former Moderator of the Queensland Synod of the Uniting Church in Australia and Director of the Department of Christian Education.
Body Ministry and Open Ministry Education come at the right time for adult education, gospel communication, and the growth of the church.
Open Education promises to become the most commonly used adult educational methodology of the new millennium. The demand is likely to increase. This indicates that the work of Geoff Waugh is a significant contribution to the current educational enterprise. It is particularly valuable to Christian Educators. The author’s orientation is theological and his target audience is the faith community, its nurture, growth and outreach.
To this point in time the educative process has been inhibited by dependence on structured courses, the classroom and qualified teachers. Accelerated technology, as Mr Waugh observes, has made modern resources commonly available to individuals, churches and schools in every village community. By this medium Open Education for the first time in history is able to offer high quality education from the world’s best teachers to people in their own lounge, church or local group meeting place.
All this coinciding with the renewal movement has stimulated interest in theological learning to an unprecedented degree in the history of Christendom. The incredible numerical religious revival in the illiterate Asian and Latin church has been stimulated and served by modern technology.
This gives Open Ministry Education and therefore Mr Waugh’s work a global relevance, which he has applied in the Australian context.
As a fellow Australian I am appreciative. My appreciation is greatly enhanced by a deep respect and affection for the author. He is a competent teacher, an excellent communicator, an informed, disciplined renewalist and an experienced extension educator.
All these qualities combine to commend the author and his work.
Author Geoff Waugh has been generous by providing several books encompassing body ministry. Each has a different flavor but all draw you closer to the concept of what today’s ministry needs to entail. Whether in church or in home groups all must center, he states, on relationships and using the varying gifts of the body to build up God’s kingdom. Just like Jesus taught on kingdom living we too need to break out of comfortable tradition, dissolve the gap between clergy and laity, and not conform to the world but be an agent of transformation to the world.
Servant leaders, Waugh believes, are called and anointed to equip others for ministry. It is not about position, hierarchy, or authority but a question of function and service. As the order of service is dictated by the Spirit’s outpouring, there are new songs in worship that can emerge as well as inspirational insights to edify the body.
The contrast given between traditional leading and 21 st century servant leadership is very informative. It allows pastors and leaders to evaluate the way things are done and help them lead in supportive ways.
The media and educational access via technology have allowed information at our fingertips and Waugh shares how the purpose of education has changed and what adult learners most appreciate today. This resource will be of benefit to all ministry leaders and teachers. I recommend it for positive change and for allowing the Holy Spirit, the Great Teacher, to have full reign.
Part 1: Body Ministry
I. Body Ministry with II. Body Organization
1. Kingdom Authority with 6. Divine Headship
2. Obedient Mission with 7. Body Membership
3. Mutual Ministry with 8. Servant Leadership
4. Spiritual Gifts with 9. Body Life
5. Body Evangelism with 10. Expanding Networks
Part 2: Ministry Education
11. Open Education: From narrow to wide
12. Unlimited Education: From centralized to de-centralized
13. Continuing Education: From classrooms to life
14. Adult Education: From pedagogy to self-directed learning
15. Mutual Education: From competition to co-operation
16. Theological Education: From closed to open
17. Contextual Education: From general to specific
18. Ministry Education: From pre-service to in-service
Foreword: Prof Dr James Haire
Prologue: Change Changed
Part 1: Body Ministry
Preface to Part 1, Body Ministry: Rev Dr Colin Warren
Section I. Body Ministry: From few to many
Chapter 1. Kingdom Authority: From meetings to ministry
1. Church and Kingdom
2. Signs of the Kingdom
Chapter 2. Obedient Mission: From making decisions to making disciples
Chapter 3. Mutual Ministry: From spectators to participants
Chapter 4. Spiritual Gifts: From limited to unlimited
Chapter 5. Body Evangelism: From programs to growing churches
1. Program Evangelism
2. Power Evangelism
Section II. Body Organization: From some to all
Chapter 6. Divine Headship: From figurehead to functional head
1. The Written Word
2. The Living Word
Chapter 7. Body Membership: From firm to flexible structures
1. The Organism
2. The Organization
Chapter 8. Servant Leadership: From management to equipping
2. Equipping for ministry
Chapter 9. Body Life: From passive to active
1. Concern for People
2. Concern for Task
Chapter 10. Expanding Networks: From maintenance to mission
1. Congregational Structures
2. Mission Structures
Case Study: China miracle
Part 2: Ministry Education
Preface to Part 2, Ministry Education: Rev Dr Lewis Born
Introduction: Ministry Education in the Body of Christ:
From traditional to open ministry education
Chapter 11. Open Education: From narrow to wide
1. Open Ministry Education
2. Distance Education
Chapter 12. Unlimited Education: From centralized to decentralized
2. Problems and Solutions
Chapter 13. Continuing Education: From classrooms to life
1. Increasing Change
2. Increasing Choice
Chapter 14. Adult Education: From pedagogy to self-directed learning