Tag Archives: charismatic movement

An Interdenominational Church Asks: What Are the Core Doctrines of the Faith?

It is kind of hard to know what it means to celebrate our unity in the midst of our diversity, when we do not even know what that diversity is.”

— Troy Knapp, philosopher, poet, Michigan Tech fan, and fellow connoisseur of Mexican fajitas

The 19th post in a multipart series.

I am part of what might be called an evangelical interdenominational church. What I really appreciate about it is that there is a core set of fundamental beliefs (eight, to be exact), that guide the life and practice of the community. In a more denominational church setting, you will find certain doctrines or beliefs that are elevated in such a way, that it becomes difficult for other believers to fully subscribe to those beliefs, without going, “And, so, why is this such a big deal here? Can we not just focus on the essentials of the faith?”

The problem with being an evangelical interdenominational church is that it is not always that easy to figure out what a core doctrine is, versus a non-core doctrine. My Roman Catholic and Eastern Orthodox friends do not have this problem. It is all a “package deal,” my friends across the Tiber or across the Bosphorus might say.

In the meantime, we Protestants have to wrestle with how much our interpretation of the Bible bears on determining what an essential matter is, versus a “disputable matter.” I have been a Protestant evangelical long enough to realize that what might be an essential matter for one Christian, might not be an essential matter for another Christian. Some like and value confessional creeds, to help guide the faith of the church membership. Others believe creeds to be too divisive, and that all you need is the Bible. Therefore, you do not need a creed! Without a magisterium authority to settle matters, it is pretty difficult to know exactly where to draw the line. This is why there are so many thousands of Protestant denominations to begin with!

So, while I may cringe at some of the things that my Roman Catholic and Eastern Orthodox friends have to swallow somehow, they come back to me, looking around at all of the GAZILLION Protestant denominations we have, and they ask, “So, tell me, Clarke. How is that whole ‘sola scriptura’ thing working out for ya?

I just crawl back into my little hole and avoid giving an answer.

As a result, some think of an interdenominational church as simply a “pie-in-the-sky” wish dream. I do not think so, but I can see why there are those who disagree. It is just that such churches are really hard to find. But as my friend Troy says, a lot of times you may not even be aware of what the differences are that exist between believers.

In one of our foundational documents, in our church, we have the following statement: “Those other elements which have caused confusion and division in the past within the Church of Jesus Christ shall not be permitted to destroy the unity of this body. Accordingly, we urge that attitudes of Christian love and tolerance be expressed toward those within the Body of Christ holding different points of view.” But according to my friend Troy, many of us are simply not aware that there exists other believers in Jesus, who hold to “different points of view,” much less do we know how to love those people, despite those differences.

For three Sunday afternoons, my church held a series of teachings on the “Nature of the Chapel,” (the name of the church is the Williamsburg Community Chapel). The first week, led by our lead pastor, Travis Simone, and our Connect team leader, Hunter Rue, offers some teaching on the difference between biblical authority and biblical interpretation, a theme that shows up quite often here on the Veracity blog. The second week, led two other pastors, Rich Sylvester and Claude Marshall, focus on trying to figure out the difference between what is a core issue and what is a non-core issue in the church, using the issue of the charismatic gifts as a case study. The third week, led by Travis Simone again, looks at the issue of complementarianism versus egalitarianism, with respect to women in leadership in the local church.

It should be no mystery to realize that the question of having women as elders/pastor is the most contentious of these issues, particularly in view of the tremendous pressure being exerted on the church by the surrounding culture, regarding any and all matters pertaining to gender and sexuality, within the past few years. For an extended discussion, I would encourage the reader to go through the blog series I have been writing on the topic, that starts here.

The benefit of these sessions is that they demonstrate that there are some very real differences in biblical interpretation, held by members of our Christian community. Sadly, as with just about every evangelical church in America that I know, most people in our particular local church are unaware that such strongly held views even exist. Are the core values of this church core values for you? Or are there issues that are core values for you, that do not reflect the eight core values of this church? How do you live as a faithful follower of Christ, in your church, when everyone does not share the exact same core values as you do? How do you determine a core value, versus a “disputable matter” (Romans 14:1)?

After each presentation, a live Q&A session processes some of the content generated by the presentation, with another Q&A session recorded with just our pastors, the following week. I think all of our pastors did a fantastic job in their presentations. In the notes below, I offer some personal observations, that are mine and mine alone, that do not necessarily reflect the viewpoints of our church leadership. Enjoy!

  • First Video (General Session: Week One) 1:12:00 mark:  Guess who asked this question, about the timing of the Rapture, and the nature of the millennium?  Yours truly!! Your ever curious Veracity blogger!!!!
  • Second Video (Q&A: Week One) 44:50 mark: A question was asked about how decisions get made at our church. The response given was that we have an elder board, plus a leadership team, made up of pastors, where the lead pastor serves on both the elder board and the pastoral leadership team. When asked about the job description of elders, it is partially described as setting the “long term strategic direction” of the church (46:00). I address this perspective in the Veracity blog post series on the topic related to gender and church office.
  • Third Video (General Session: Week Two) 1:06:25 mark: To follow up on the previous point, this discussion of how the church handles matters of church discipline and protecting the church against false teaching is related to the function of elders, including pastors. Yes, to a certain degree, all believers should be on guard against false teaching and unrepentant public sin, in the church. But ultimately those responsible for stepping up, to do the most difficult things, in my view, as expressed by Cliff Brigham, are the elders (1:08:46).
  • Third Video (General Session: Week Two) 51:40 mark: Backing up a bit, after Rich Sylvestor’s excellent talk on the “Postures of Polemics,” perhaps my favorite part of the sessions, only to be slightly rivaled by Hunter Rue’s presentation, the previous week, Claude Marshall speaks here about the cessationist vs. charismatic controversy. Claude is right that this issue was more divisive 30+ years ago, but the issue is still ever present, as the Charismatic Movement continues to grow across the global world, as the fastest growing segment of the church, at an ever expanding rate. But to be rather frank, most folks in our church are completely unfamiliar with the Charismatic Movement, as is the case with the majority of American evangelicals.
  • Fifth Video (General Session: Week Three) 6:45 mark: Pastor Travis goes into the most treacherous territory of explaining four views of women in ministry, based on a book, Women in Ministry: Four Views, that I wrote about in a previous blog post. He did a fantastic job, in my view.  At about 54:00 mark, Travis goes into the heart of the egalitarian view, to end up with exegesis of Galatians 3:28, which is often regarded as the egalitarian “manifesto” verse. I need to think about Galatians 3:28 a bit more, but as I see it now, there are problems with both the typical egalitarian and complementarian readings of Galatians 3:28. But to get a fuller grasp of the difficulty, I would suggest that the Veracity look back at my most recent blog post on Andy Stanley.
  • Sixth Video (Q&A Session: Week Three) 50:00 mark: Pastor Rich relates a story of someone in his small group from a Salvation Army background. I will save my response for the next and final blog post in this series.

Can “Charismatic” and “Liturgical” Christians Worship Together?

The debate over the “gifts of the Spirit” divides evangelical Christians. The debate over the ancient liturgy of the church divides as well. Is it possible to heal the divides by bringing the charismatic and the liturgical together?

Consider the “gifts of the Spirit.” On one side are those who believe that the supernatural gifts of tongues, prophecy, etc. continue on today in the church (the continuationist, or charismatic position). On the other side are those who believe that those very same gifts ceased to exist at the end of the apostolic age, in the first century of the church (the cessationist, on non-charismatic position).

Walk into just about any “typical” evangelical church today, and the antenna of any first time visitor goes up. How many people during worship are raising their hands during the singing? Is the person sitting next to you uttering some undecipherable words, just above a whisper (or louder), during the corporate prayer time? If things get really scary, you might be asking yourself, “Is that barking I hear, or is that simply the drummer hitting the snare drum, making a really odd sound?”

Depending upon your theological background, the answers to these questions might encourage you to stick around, and inquire positively of the pastor, or they might encourage you to quietly sneak out the door, never to return!

Spirit and Sacrament: An Invitation to Eucharismatic Worship, by Andrew Wilson, is probably the best written case for defending the union and expression of charismatic and liturgical worship in the church. Plus, the book is short and exceptionally well written.

Continue reading


Is the Church “Joel’s Army?”

 

Locust swarm in Madagascar, as in the days of the Book of Joel. A sign of judgment against God’s people, or a symbol for the church?

A popular worship song, “Blow A Trumpet in Zion,” is taken from Joel 2, describing a terrifying army, raised up by God. Though I have sung it countless times, I never really thought about what it really meant, in the Bible.

It goes like this:

They rush on the city
They run on the wall
Great is the army
That carries out His Word
The Lord utters His voice
Before His army
Blow the trumpet in Zion, Zion
Sound the alarm on My holy mountain
Blow the trumpet in Zion, Zion
Sound the alarm!

For years, I had been taught that this “army,” otherwise known as “Joel’s army,” represents the church, faithful believers in the “last days,” living in “victory,” who are to be raised up by God, to restore genuine worship, among God’s people. It is a very stirring image. But the problem with this interpretation is that it ignores the context of the passage.

As Craig Keener, New Testament theologian at Asbury Seminary, demonstrates, the lyric lifted from Joel 2:9, “They rush on the city, They run on the wall,”  is not about a “victorious” church, but rather, the instrument of judgment against God’s people. The theme of the Book of Joel is about God’s warning of judgment, against a disobedient people, expressed in terms of “the day of the Lord” (Joel 2:1), followed by a word of hope for God’s people, assuming they indeed repent (Joel 2:18-3:21).

Furthermore, the army, as explicitly described in Joel 2:25, are not believers. Rather, it is actually a great horde of locusts, following a series of previous locust attacks, as described in Joel 1.  God’s people had been disobedient, so they felt the hand of God’s judgment, through these locust attacks. Joel, in chapter 2, then warns of an even greater locust plague. To “Blow the trumpet in Zion, Zion,” is therefore the call to God’ people, to repent, and turn their hearts towards God, in order to avoid God’s great plague of locusts against them.

You could draw an analogy, that this locust plague also represents the Babylonians, a “great and powerful people” (Joel 2:2), as sent by God, to judge the Hebrew people, thus leading to the exile of the Jews, to Babylon. Some even find a parallel with the plague of locusts in Revelation 9:7-8, possibly representing a future human army. But taking the further step of equating the locust plague with a victorious church, is really a distortion of the text. For Joel, God’s people are under judgment, so it makes no sense to make God’s people as being instruments of judgment against themselves.

A popular movement of some Christians, particularly in a few Pentecostal and charismatic circles, is to take this idea of “Joel’s army” as being a group of believers, who exercise the hand of God, to restore God’s “true” church, in the “last days” before Jesus’ Second Coming. This teaching is often associated with the “Latter Rain” movement, or the “New Apostolic Reformation (NAR).”  This elite, or so-called “victorious,” group of Christians will then act to rebuke what they consider to be “apostate” Christians.

The problem with thinking like this, is that it is very easy to identify your own group as being among the elite in “Joel’s army,” looking down upon other believers as being less “spiritual” than you are.  Instead, the antidote to this type of thinking is to learn to read Scripture more faithfully, and read it within its original, literary context.

The Book of Joel has much to teach us today about heeding God’s warning of judgment against a shallow Christianity. God will call all people to give an account for their lives, so we must all be mindful that even though God is indeed Loving, He is also a holy and righteous Judge. So, for now on, when I sing along with “Blow a Trumpet in Zion,” I hope it will cultivate a sense of sobriety in me, a re-examination of myself, and not a presumptuous, false sense of so-called “victory.”


Moving Beyond Confusion with the “Baptism in the Holy Spirit” (#7)

Fired up by enthusiasm, the theology of “the baptism in the Holy Spirit,” is taking over the globe. But what is it exactly? (photo credit: Getty Images, Economist magazine)

The seventh (and last) in a multipart blog post series

Let me share with you some of my personal journey. When someone says “charismatic,” with respect to the Christian faith, it can evoke a lot of different reactions….

I have had a number of friends who would consider themselves as “charismatic,” as well as friends who are “non-charismatic.” I have helped to lead worship at a Pentecostal church, back in college, as well as church fellowships that take a rather dim view of all things “charismatic.”Some friends really look forward to worshipping at a “Spirit-filled” church. Others will not touch anything “charismatic” with a 10-foot pole. I even had a girlfriend years ago who dumped me because she said I was too “charismatic,” which was strange, particularly since I do not think I have ever genuinely “spoken in tongues,” and certainly never around her!

Like British Bible teacher John R.W. Stott was, I consider myself open to the charismatic movement, but I am cautious. Like Stott, I do not believe that the gifts of the Holy Spirit can be turned on and off at will, like a water spigot. Sure, there is the whacky stuff associated with many TV evangelists that drives me crazy, but my main concern is theological. It all started with that awkward conversation with my high school friend, some thirty years ago, that I mentioned in the first blog post in this series. I lost track of her over the years, but the theological conundrum she left with me has stayed with me:

Clarke, have you received the baptism in the Holy Ghost?

In one sense, the inner turmoil turned out for the best. I had to search the Scriptures for myself, seeking God deeper in my prayer life, asking that I might be filled more with His Spirit, in obedience to His Word. I still desire that, today. For that, I am most grateful for that conversation.

But in another sense, the question left me in a state of needless confusion. I read books by John R. W. Stott and Martyn Lloyd-Jones on this topic, and both had very different conclusions. Which one was right? I would have conversations with various pastors, all sharing conflicting views on the “baptism in the Holy Spirit.”

How was I to make sense of it all? What does the Bible really teach about the “baptism in the Holy Spirit?” Continue reading


Power to Witness in the “Baptism in the Holy Spirit” (#6)

Fired up by enthusiasm, the theology of “the baptism in the Holy Spirit,” is taking over the globe. But what is it exactly? (photo credit: Getty Images, Economist magazine)

Continuing on, with the sixth in a multipart blog post series

Revival: The church’s greatest need.

So reads the back cover of Martyn Lloyd-Jones’ classic Joy Unspeakable…. and Lloyd-Jones is still right!! How can the church accomplish her God-given mission without the inward, transforming power of the Holy Spirit?

Once you observe how Old Testament prophecy works in the New Testament, regarding the Holy Spirit, such as in the narrative portions of the Book of Acts, then the whole framework of “the baptism in the Holy Spirit” falls into place. But not only does “the baptism in the Holy Spirit” in the Book of Acts fulfill prophecy from the Old Testament, it does so for a purpose, namely, that the believer might experience the power to witness for the sake of the Gospel. Continue reading


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