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| The December 2001 Pneuma Informer |  | |||||||||||||||||||||||||||||||||||||||
The December 2001 Pneuma InformerIn this issue:
What's New at www.PneumaFoundation.org
Also, be sure to check out the "What's New" section on the Pneuma Foundation homepage. New articles and other features are being added almost weekly. Have a website you would like linked to the Pneuma Foundation? Write Webmaster Dave Driggs with your suggestion. Or use the on-line form to submit your suggestion: /links.jsp#link. Reports from Around the World Ministry Experiences 'Pentecost-type' Results Officials of a Chicago-based ministry that provides God's Word and discipleship worldwide have seen "Pentecost-type" results this year. Bible League staff in 46 countries counted 219,074 converts discipled and baptized in 2001—a 21 percent increase over 2000. "To put these results in perspective, each week our worldwide partners are reporting another Pentecost event, with more than 4,200 converts being discipled, baptized and received into church membership each week of the year," said David Stravers, Bible League's executive vice president of ministry. "Usually, when we think of the Acts 2 story of 3,000 people responding to Peter's Pentecost sermon, we think this is the epitome of evangelistic effectiveness. But actually this degree of Spirit-led impact has become the normal situation for [our] ministries around the world." Besides a record number of converts in 2001, the ministry reported last week that nearly 1.9 million people completed Bible studies to earn their own New Testament or complete Scriptures—a 12 percent increase over the previous year. Also, 3,075 new churches—13 percent more than 2000—were established in areas where no church had existed. Although encouraged by the results, Bible League officials estimate that they have to turn down two out of three requests for Bibles because of lack of funds. Source: Charisma News Service, Dec 13, 2001 Vol. 3 No. 184. Used with permission. India: "Sorry, we've just run over your god" A group of Christian researchers traveled to a village in Northern India to study the local religious convictions and practices. Just before arriving at the village, they felt a bump, as though they had run over something. When they looked to see what it was, they discovered a 2-meter-long Cobra. When they entered the village, they asked the people what they believed and worshipped, and were told "Each morning, a large Cobra comes to the village. We feed it and worship it." They told the people "Well, that means we probably accidentally ran over your god this morning. Let us tell you something about the creator of the snake -- and of us all." At the end of the day, the villagers decided to become Christians, so a new church started the very same day. Source: Friday Fax 2001 Issue 48 Evangelical Christianity's rapidly increasing growth rate In his upcoming book The New Christianity, American church growth researcher and author Jim Rutz describes the astonishing increase in the growth rate of evangelical Christianity. "In the mid-80's, evangelical Christianity experienced a strong upward turn. Prior to 1985, the growth rate was 2% per year, slightly higher than the growth of the world population; today it is around 7.5% per year. If the current growth continues, the entire world would be followers of Jesus Christ in 2041..." he says.
In comparison, the growth rates of the most important religious groups:
Evangelical Christians include Pentecostal/charismatic Christians, as well as a growing number of Christians outside traditional churches. The figures are Jim Rutz' extrapolations of statistical material from the "Global Evangelization Movement" (David Barrett) and Dawn Ministries, and an 'intelligent estimate' of 130 million evangelical Christians in China today. Source: Jim Rutz [jamesrutz [at] cs.com], The New Christianity, as appearing in Friday Fax 2001 Issue 47. Sponsor A Christian Leader There are a number of ministries worldwide that have said they would be benefited by receiving the Pneuma Review but cannot afford the subscription costs. Are you interested in building the body of Christ by helping equip others with biblically sound teaching from a Pentecostal/charismatic perspective? One small way you get become involved in that great task is by sponsoring a ministry or leader to receive the Pneuma Review on a quarterly basis. Please consider sponsoring one of the ministries listed on the "Sponsors Needed" page (/seek_sponsor.jsp). A Pneuma Foundation member services representative would be happy to discuss any questions you have about this program. Help equip others with the Word of God, sponsor a ministry or missionary today. Thought to Ponder We cannot grasp the true meaning of the divine holiness by thinking of someone or something very pure and then raising the concept to the highest degree we are capable of. God's holiness is not simply the best we know infinitely bettered. We know nothing like the divine holiness. It stands apart, unique, unapproachable, incomprehensible and unattainable. The natural man is blind to it. He may fear God's power and admire His wisdom, but His holiness he cannot even imagine. — A. W. Tozer Excerpts from the Winter 2002 (Vol 5, No 1) issue of the Pneuma ReviewThe Pneuma Review is a quarterly printed journal of ministry resources and theology for Pentecostal and charismatic ministries and leaders. Complete Article: "Pentecostalism and Ecumenism: Past, Present, and Future" Part 5 of 5, By Amos Yong V. Pentecostalism and Ecumenism: Future Prospects and Tasks My conclusion is that Pentecostals need the larger Church even as the larger Church needs Pentecostalism. Thus, the quest for a biblically based and Spirit inspired Christian unity must include both movements. In this last section of my five-part article, I want to briefly discuss the various levels of ecumenical activity and make some practical suggestions with regard to how Pentecostals can become more ecumenically conscious and involved. Levels of ecumenism There is no one correct way to either be ecumenical or to do ecumenism. In fact, although I present four levels of ecumenical activity here, it is difficult to say where one stops and the other starts. I would surmise that wherever genuine ecumenism occurs, it will include theological and doctrinal discussion (academic ecumenism), the development of interpersonal relationships between clergy across denominational lines (church leadership ecumenism) and between the laity at large (neighborhood ecumenism), and social action of some type (institutional-denominational ecumenism). 22 If we keep in mind the artificial boundaries between each level, the following is designed to provide an overview of what ecumenism-in-action looks like. Academic ecumenism usually involves teachers, professors, and those with advanced training in biblical and theological studies. At this level, the goals of ecumenical discussion include the clearing away of stereotypes, the development of mutual understanding, and, the clarification of actual problems confronting Christian unity (as opposed to problems that are simply the result of misunderstanding or stereotype). Pentecostal academics who have been involved in these dialogues generally are not denominationally funded since most Pentecostal churches and groups do not place such activity high on their priority list. Thus, along two fronts-financially and with regard to one's personal reputation-Pentecostals who participate at this level of ecumenism do so at some personal risk. It is therefore not unusual to hear many of them attest that their ecumenical involvement proceeds from a sense of divine calling. Even so, a growing contingent of individuals from academic organizations such as the international Society for Pentecostal Studies, the European Pentecostal Theological Association, the European Pentecostal and Charismatic Research Association, the Pentecostal Theological Association of Southern Africa, the Asian Pentecostal Society, the Asia Pentecostal Theological Association, the Indian Conference of Pentecostal Theologians, the Korean Pentecostal Society, and a host of other such groups in Latin America and Oceania are now engaging in theological, doctrinal, and praxis oriented discussions with scholars from the mainline churches.23 Many of these are taking place in formal conference settings, such as at the annual meetings of the Evangelical Theological Society, the Wesleyan Theological Society, and the American Academy of Religion. Two of the most theologically and doctrinally sophisticated conversations with churches are the Pentecostal-Roman Catholic dialogue (five sessions from 1972 to the present) and the Pentecostal-World Alliance of Reformed Churches (WARC) dialogue (1996- ).24 But it is misleading to think that only academics engage in theological and doctrinal conversations across ecumenical lines. One certainly does not need a graduate degree in these disciplines to do so. In fact, Pentecostal ministers and laity are frequently a part of these type of conversations. Insofar as two persons representing different Christian communities have theological and doctrinal interests, they can and do strike up such conversations. And, insofar as both come away having learned something they were not aware of before, such dialogues have to be rated as successful! Church leadership ecumenism frequently includes theological and doctrinal discussions. Pentecostal ministers have, in recent decades, become much more involved in ministerial associations, especially in urban areas. Most pastors usually attend monthly meetings with their colleagues in Pentecostal ministry. In addition to this, many also attend minister's meetings organized by evangelical pastors. While the benefits of these meetings are difficult to assess in isolation, cumulatively, a miracle of perception and association has taken place. When pastors from many evangelical denominations come together, they not only have discussions on theological and doctrinal topics. More importantly, they share their testimonies, their triumphs and struggles in ministry; they sing together; and they pray for each other and bear each other's burdens. These meetings build trust and solidarity. They clear away misunderstandings. They provide a safe and secure platform for differences to be recognized and even appreciated. They are often the inspiration and impetus for common mission. And, of course, neighborhood ecumenism also includes many of these same features. On this level, the lines between Pentecostalism and the mainline churches have all but disintegrated. Many Pentecostals now feel right at home-in fact, they are, in these situations, at home, in their back or front yards-not only talking with their evangelical, Baptist, Presbyterian, Lutheran, and even Catholic and Orthodox neighbors, but also without questioning the status of their relationship with Jesus, the latter being self-evident. Not infrequently, these conversations turn toward specifically religious matters, sometimes including theological and doctrinal themes. And, insofar as neighbors often work together in neighborhood projects, these grassroots kind of relationships demonstrate the ecumenical fellowship in the body of Christ rather unintentionally! This raises the question of what institutional or denominational ecumenism looks like. I have previously mentioned Billy Graham and other kinds of evangelistic crusades. Christian musicians and performers also hold concerts that attract members of very different churches. More recently, events like Promise Keepers have filled stadiums with tens of thousands of people. These kinds of activities are valuable in and of themselves. But the kind of planning that is needed to pull them off is necessarily of the ecumenical type. What usually happens is that persons from various denominations have to not only pledge their support, but also be actively involved in organizing, administrating, financing, praying for-both individually and together-and following-up such events. I would argue that the relationships forged in these background activities-stuff that goes on behind the main stage, so to speak-is equally powerful in transforming lives and bringing the body of Christ together. These kinds of overtly ministerial events, however, by no means represent the only kinds of institutional and denominational ecumenism. Other events focused on social issues are equally ecumenical. March for Jesus rallies against abortion, for example, are powerful demonstrations of the unity of the Church. And, other kinds of societal changes necessarily require Christians to put aside their differences regarding inessentials in order to work together. Individual groups or churches are, by themselves, generally ineffective in bringing about large-scale transformations of socio-economic and political structures. These can only be accomplished by prolonged engagement and strategically organized efforts motivated by Christian faith. It is at this level that one sees academic, church leadership and neighborhood ecumenism come together. To take just one example, the continued fight for civil rights for ethnic minorities requires, among other things, racial reconciliation. True reconciliation cannot be legislated. It has to come about from the hearts of people in society at large and be demonstrated by concrete actions. This means that racial reconciliation cannot be the task of just a few individuals or groups. Academics have to bring to light the social, historical, and religious factors behind racial tensions. Church leaders have to explore how such tensions can be eased-perhaps by holding more interracial events, implementing a series of pulpit and choir exchanges, or even merging smaller congregations. Neighbors have to find ways to demonstrate solidarity across racial lines. And, all of this has to proceed in tandem. Neighbors cannot wait for pastors who cannot wait on academics and vice versa. My point is that racial tension as a societal problem calls for the Church to awaken from its slumber and take concrete action at various levels. Such action can be nothing but ecumenical in the best sense of the word. What then can and should we do? I have written far more than I intended when I first accepted the invitation of the editors of this journal to address this topic. What was initially projected to be a brief summary of the topic has developed into a five-part article. This represents both the passion I feel regarding the importance of this matter and the burden we all carry in light of the immensity of this task. I would be remiss, however, if I did not conclude with some very practical suggestions about how we as Pentecostals can and should proceed ecumenically at this time, the dawn of the second Pentecostal century. First, Pentecostals have not been entirely truthful in their anti-intellectualism. Jesus' admonished us to love God not only with our heart, our strength and our soul, but also with our mind (Matt. 22:37; Mk. 12:30; Lk 10:27). For those of us who are hesitant to launch out into the uncharted (for us) waters of ecumenism, the first thing we can do is to educate ourselves. In reading the Bible, look for motifs that demonstrate God's inclusive love, the universal reign of the Kingdom of God, and the celebration of difference and plurality in the created order. And, of course, strive to be more knowledgeable about ecumenism in general and the ecumenical movement more specifically. Toward that end, I have appended a reading list that includes articles and books written by both Pentecostals and non-Pentecostals. Second, be intentional about meeting with other Christians. In fact, as pastors and church leaders of Pentecostal churches, we should lead our congregations by example, seeking out opportunities to take our Pentecostal witness to ecumenical circles, especially those involving leadership.25 Of course, we have to earn the right to have our testimonies heard, and this is usually accomplished by listening to what others have to say. Times of mutual worship and prayer should be frequent and central to our meetings with others. And, in this process, genuine koinonia emerges, friendships are established, dialogue is sustained, relationships are solidified, misunderstandings and stereotypes are identified, and trust is built. The personal benefit such will have on our lives cannot be measured. From a pastoral perspective, such experience will enable us to better direct members of our congregation in building their own lay and neighborhood ecumenical networks. Last but by no means least, the interdenominational relationships that we establish as church leaders will also allow us to plan inter-congregational activities centered around worship, prayer, and the reading and exploration of Scripture. As important will be the opportunities afforded these congregations to take on community or social projects. Relief agencies such as rescue missions, alcoholic and drug rehabilitation programs, and soup kitchens are already centers of ecumenical activity. The Church's presence in local communities and neighborhoods need to be more pronounced. And, rather than simply touting one congregation or denomination as "superior"-such attitudes are often communicated by Christians without intending to do so-why not convey to the world the truth that Christians love each other and those without the faith in the same way as they are loved by God and in the same way as the Father loves the Son? This comes about by concrete acts of love-the feeding of the hungry, the housing of the homeless, the clothing of the naked, the visiting of those sick and in prison, and so on (Matt. 25:31-46). Churches that comprise the one body of Jesus Christ can do much more together than they can do by themselves. As Pentecostals, we need to ask ourselves what the Holy Spirit is doing in the world (Rev. 2-3, passim). As people led by the Spirit, how can we discern what God is doing in the Church and how that work affects the Church's witness to the world? The world has seen enough denominational strife, abstract theological speculation, futile doctrinal disputes, and Christian polemics. What the world needs is the love of God. Pentecostals, more than others, should know what it means to have been touched by the love of God in ways that while not marginalizing theology and doctrine, certainly do not exalt its place either. And, far beyond intellectual activity, Pentecostals emphasize the empowerment of the Holy Spirit for mission. As David Bundy puts it in the closing sentences of his paper on ecumenical Pentecostalism, "there is less of a concern among Pentecostals for a unity of theological opinion…than for common activity for the Kingdom of God. In other words, ecumenism for mission has precedence over ecumenism for koinonia."26 So, the question that remains is this: what is the Holy Spirit doing to break down the barriers between Christians, and how can we as Pentecostals be involved in this essential task of taking the love of God to the world? Endnotes 22 Here, I follow Raymond R. Pfister's typology: "The Ecumenical Challenge of Pentecostal Missions: A European Pentecostal Perspective for the 21st Century," unpublished paper presented at the 29th Annual Meeting of the Society for Pentecostal Studies, Kirkland, Washington, 16-18 March 2000. Pfister is a French Pentecostal who directs the equivalence of a Teen Challenge center for recovering alcoholics and teaches at a Lutheran pastor's training institution, both in Hamburg, Germany. 23 Information about these groups is only a few clicks away: see the "Academic Societies" section of the Pentecostal-Charismatic Theological Inquiry International homepage: http://www.pctii.org/. 24 The results of the Pentecostal-Roman Catholic dialogue can be perused in the pages of Pneuma: The Journal of the Society for Pentecostal Studies. The first three sessions (1972-1976, 1977-1982, and 1985-1989) are found in vol. 12:2 (1990); the fourth session (1990-1997) is reported in vol. 21:1 (1999); the fifth session has not yet concluded. For an overview of the Pentecostal-WARC dialogue, see Frank Macchia, "Reformed/Pentecostal Dialogue," in Stanley M. Burgess, et al., eds., Dictionary of Pentecostal and Charismatic Movements, revised ed. (Grand Rapids: Zondervan, 2000), forthcoming. 25 In fact, even a denomination like the Assemblies of God includes a statement in its Constitution and Bylaws that leaves plenty of room for Pentecostals to engage in ecumenical activity. Concluding their denunciation of the ecumenical movement (see note 6) is a parenthetical clause: "This is not to be interpreted to mean that a limitation may be imposed upon any Assemblies of God minister regarding his or her Pentecostal witness or participation on a local level with interdenominational activities" (Assemblies of God Bylaws, Article 9, §11). 26 David Bundy, "The Ecumenical Quest of Pentecostalism," Cyberjournal for Pentecostal-Charismatic Research 5 (1999) [http://pctii/cyberj/cyber5.html]. From the Worship Leader series: "Compliments: Stumbling Blocks or Treasures of the Heart?" by Rick Kamrath Here's a quiz: The service is ended. People are milling around and you are putting your equipment away. Suddenly a face appears in front of you with a look of total elation. "Worship was a-a-a-w-e-s-o-m-e!" they exclaim Your answer? a. "Yes, I knew that the worship was awesome. But did you know that I wrote half of the songs in the set? b. "Praise the Lord! 'Cause it wasn't me. I can't do a thing without the Lord." c. "Thank you." Most of us with any training whatsoever in "Worship Leading 101" would immediately dismiss answer (a). The Bible makes it very clear that proud spirit can lead to disaster (Proverbs 16:18). Any person in a place of ministry, especially a visible one, needs to be constantly vigilant against the temptation to be proud and steal God's glory for them. For much of my Christian walk, the answer has always been (b). Knowing better than to answer (a), I would feel very secure in my habit of directing people to the glory of the Lord, and that was good. What wasn't so good was how some people felt when I ignored their encouragement at best, or dismissed them as one more threat to my humility at worst. "Humble yourselves before the Lord, and he will lift you up" (James 4:10) is both a command and a promise. Notice that the scripture says "humble yourselves." We do have something to do about our own humility, just as we are responsible for purifying our hearts (v.8). But our part is to see our condition, choose righteousness, and allow the Lord to mold us as "His workmanship." Humble answers don't produce humble hearts….humble hearts produce the answers (Matt. 12:34). Years ago I was involved with a Christian band that performed "special" music in weekly concerts at our church. From time to time people would offer appreciation and encouragement, and I would, basically, ignore the words, which were offered to me. Two things eventually happened that would teach me how my reactions could have been better. After many years in this ministry, my heart started wandering through dry places. I began to wonder whether all the work we had put in did much good or ever really mattered. It was at that time that I believe the Lord spoke to me. He said that there was a "treasure box" of sorts inside of my heart, and that those jewels that people tried to give me to keep in that treasure box had been continually rejected and now it remained empty. Those were treasures that were meant to encourage me so that I wouldn't have to wonder if my work was in vain. The other event that happened was when I was touched by someone else's music ministry. I thought that they needed to know how much others were affected, so I approached them, with "gift in hand." After offering them my words, I saw that same zombie-like daze come over them that I used to slip into. With a swift backhand, they knocked my "gift" to the floor, just like I used to do. How do we know that the Lord Himself doesn't speak directly to someone's heart to offer these words? What about the verse that follows "pride goes before a fall" which says, "Pleasant words are a honeycomb, sweet to the soul and healing to the bones" (Proverbs 16:24)? Does He actually give "an instructed tongue, to know the word that sustains the weary: (Is. 50:4), and doesn't Proverbs say that "an anxious heart weighs a man down, but a kind word cheers him up" (12:25)? I don't know how many people over the course of those years walked away from me feeling as if their "gift" was rejected. Maybe they would plan harder next time how they could get through to my heart. Maybe they would resign themselves to not even bother. All the while, I was feeling pretty comfortable in my "righteousness," measuring each kind word as a test to my humility. I don't claim now to be an expert in knowing how to respond perfectly to appreciation. My own shyness is till involved. But I do know that there I nothing wrong with answering (c): "Thank you." "Thank you, that really helps me, because knowing that I did okay in what I'm supposed to do takes the pressure off of me, and helps me know that HE can freely work. And thanks for caring enough to let me know." From Worship Update (4th Quarter 1996), "Compliments: Stumbling Block or Treasures of the Heart?" ©1996 Mercy/Vineyard Publishing, P.O. Box 68025, Anaheim, CA 92817-0825. USA. http://www.vmg.com Used by Permission. Prayer Requests:
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