All posts by Micael Grenholm

Pastor, author and charismactivist residing in Uppsala, Sweden. Editor for Hela Pingsten and pcpj.org. Love revival, peace, justice and evangelism.

Religion Causes More Peace Than War

Article published in the Christian Post:

Once again, the Nobel Peace Prize has gone to a religious person: the Ethiopian Prime Minister and Pentecostal Christian Abiy Ahmed. I write “once again” because if you exclude the occasions when the Peace Prize has gone to organizations, only about four percent of recipients have been atheists. Monks like the Dalai Lama, archbishops like Desmond Tutu, pastors like Martin Luther King Jr., and religiously driven activists such as Malala Yousafzai and Denis Mukwege dominate the list of Nobel peacemakers. 80 percent of them are Christians.

This is in sharp contrast to the idea that religion only brings war and misery. Such thinking was popularized after 9/11 by atheists like Richard Dawkins and Christopher Hitchens. They believed that “religion poisons everything” and that a world without religious beliefs would have been much better.

And sure, many horrors have happened in the name of religion. One of last year’s Nobel laurates, Nadia Murad, has testified to the horrific repression that the islamic extremism of ISIS brings. Still, Murad herself is motivated by her Yazidic faith.

When Alan Axelson’s and Charles Philipp’s ambitious work “Encyclopedia of Wars” gathered information on 1,763 historical wars, only seven percent of them could be categorized as religiously motivated. Few, if any, of the most destructive conflicts that we have seen in modern times (such as the First and Second World Wars, the Vietnam War and the Second Congo War) have been caused by religion.

How, then, can people claim that religion “poisons everything” with war and oppression?


For my answer to this last question, as well as some thought on atheisticly motivated violence, read the rest of the article in the Christian Post.

Micael Grenholm is editor-in-chief for PCPJ.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

Should Christians Kill Each Other?

I talked to a brother the other day who was a conscientious objector in the 1960’s. I asked him why he refused to do military service.

“Because I don’t want to kill a Christian brother. And it would be unreasonable to first run and ask an enemy soldier what he believes before you eventually kill him. So I can’t kill anyone.”

I found this argument for pacifism very interesting. Now, I think it’s clear that Jesus doesn’t want me to kill anyone, regardless of their faith. He wants me to love my enemies (Mt 5:44) and not use weapons of war (2 Cor 10:3).

But obviously, other Christians disagree. They think that we are sometimes warranted to kill others. But do they seriously think that we should kill other Christians?

Did Jesus envision his disciples to ever kill each other?

I think the answer is obviously no. But I was curious if my non-pacifist sisters and brothers think differently. And so I asked them on Facebook:

If Jesus envisioned his disciples to sometimes kill each other, why didn’t he talk about it?

Skärmavbild 2019-11-17 kl. 22.20.49

So far, I have received hundreds of comments, and not a single one addresses why Jesus doesn’t talk about his disciples killing each other if he really envisioned it. Most people have asked me questions instead, of how I would stop Hitler or a murderer attacking my family etc. Interesting questions for sure, but this time I wanted an answer from them.

Some did address when they found it appropriate for Christians to kill other Christians. It was when a Christian is defending themself from an attacking Christian. This scenario is of course hard to identify. Most people who are “attacking” others do it in perceived self-defense, be it a preemptive strike or due to a perceived threat.

What’s worse for this theory of just fratricide is that it is completely detached from the Bible. Not only is Jesus silent on the matter of disciple-killing, but the rest of the New Testament also abstains from discussing it. It is as if the early Christians only expected them to love and care for one another rather than taking each other’s lives.

Contrary to popular belief, the Bible doesn’t even talk much about self-defense. The two views on violence one can reasonably deduce from the biblical text, is that it is either OK when a political leader demands it, or that Christians should be pacifists. The Just War theory that distinguishes between different kinds of wars originated with the pagan Cicero and was later adopted by church father Augustine without much input from the Scriptures. Before him, most church leaders were pacifists.

I think it’s pretty safe to say that Jesus doesn’t want his followers to slaughter one another. I find it even harder to imagine that he wants us to kill non-Christians, condemning them to eternal punishment. And so, I think that when he asks us to love our enemies and turn the other cheek, he really means that we should not kill anyone.

Micael Grenholm is a Swedish pastor, author and editor for PCPJ.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

The Forgotten Origin of Pentecostalism Among Women in India

I used to think that Pentecostalism started with the Azusa Street revival in Los Angeles 1906, preceded by events at Charles Fox Parham’s Bethel Bible College in Kansas 1901. From the US, Pentecostalism then spread rapidly across the world, impacting Africa, Europe, Asia and Latin America so that it became the global phenomenon we know of today.

I know realize that I was severely wrong.

To be fair, the Azusa revival had a tremendous impact and is surely among the roots of Pentecostalism. But it’s not the only one. In fact, it is not the earliest. Frank Bartleman, one of American Pentecostalism’s most important pioneers (and a pacifist), acknowledged that “The present world-wide revival was rocked in the cradle of little Wales. It was ‘brought up in India, following; becoming full-grown in Los Angeles later.” While the Welsh revival was quite different than what Pentecostalism became known for, the Indian revival wasn’t.

Contrary to Bartleman, I would describe what they experienced as just as full-grown as Azusa. It also managed to remain much more egalitarian and racially inclusive, something American Pentecostalism ultimately failed at as the revival grew older.

ramabai
Pandita Ramabai teaching girls about the Gospel and their rights.

A key leader in the Indian revival was Pandita Ramabai, a theologian and women’s rights activist who translated the Bible into Marathi and started a community center for women and girls, Mukti Mission in Pune, while campaigning politically for women’s education and an end to British colonial rule. She was baptized in the Spirit in 1894, and the women at Mukti started to speak in tongues, prophesy and heal the sick long before William Seymour and his fellow believers even had access to the chapel on Azusa Street.

Pentecostal scholar Allan Anderson points out in the first chapter of his book To the Ends of the Earth that the Mukti revival had a huge impact in the region. Minnie Abrams, an Episcopalian missionary who joined Mukti and worked with Ramabai for many years, wrote a booklet called The Baptism of the Holy Ghost & Fire in 1906 which is likely the first published Pentecostal theology of Spirit baptism. 30,000 copies of it circulated during the early 1900s and influenced May Louise Hoover, who led the Pentecostal revival in Chile together with her husband Willis.

Another acquaintance of Ramabai, Shorat Chuckerbutty, was the one who prayed for Alice Luce when she received her Spirit baptism. Luce, who was a missionary in India at the time, went on to spread Pentecostalism in the southern US and in Mexico, pioneering the concept of indigenous churches that became very influential in Pentecostal missions.

Anderson also points out that the Christian Pettah revival led by John Christian Arulappan experienced “outpourings of the Spirit” with prophecy, healing and speaking in tongues as early as the 1860s in southern India. Ironically, the Brethren church which Arulappan belonged to later became hostile towards Pentecostalism, but phenomenologically they had experienced the same thing before Pentecostalism existed, according to Anderson.

Anderson goes on to point out that similar pentecostal-type movements sprung up in England, Estonia, Korea, China and Liberia with hardly any input from Azusa. Christians in Russia and Armenia experienced Spirit baptism and tongue-speaking as early as 1855, and were dubbed “Pentecostal Christians” by their countrymen fifty years before Azusa was a thing!

Long story short: Pentecostalism does not have one root, it has many. Just like the gift of tongues, the Pentecostal revival is truly an international miracle. And from the very beginning, God used women just as much – and sometimes even more – than men.

Micael Grenholm is a Swedish pastor, author and editor for PCPJ.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

Luther’s Failure and the Success of Pentecostalism 

German reformer Martin Luther is often heralded as the founder of Protestantism and one of the most influential Christians ever. Historian Bernd Moeller has even described him as the most influential European who ever lived, with millions of followers and a massive readership, his reformation project has had an overwhelming success – even though it ultimately failed to reform the Roman-Catholic church.[1]

However, this notion has recently been challenged by other historians. Hartmut Lehmann writes in his contribution to Radicalism and Dissent in the World of Protestant Reform, an anthology on the so-called radical reformation:

True, Protestantism has become a major world religion, with congregations on all continents. In the course of the twentieth century, however, not all branches of the Protestant family grew at the same rate. In Europe and North America, Lutheran churches, that is the churches directly descending from the German reformer, stagnated. Some are in decline, like many other mainstream churches. In contrast, the various branches of Baptist churches blossomed and attracted many new members, and so did numerous Pentecostal churches.

In Africa and some parts of Asia, in particular, congregations that can best be described as charismatic, fundamentalist, or evangelical (I am aware that all of these terms are disputed), are strong and vibrant. While Europe’s traditional Protestant churches are afflicted by progressive secularization, the much younger Protestant churches in the southern hemisphere experience vitality, and their leaders speak of unheard blessings.

In looking at what the British-American historian Philip Jenkins, in his book The Next Christendom, has called ‘The Coming of Global Christianity’, one may ask what has become of Luther’s heritage and what of his theological legacy. Luther never accepted the baptism of adults and was among the fiercest opponents of the early Baptist movement. Furthermore, Luther strongly rejected any kind of charismatic or emotional religious performance. For him, those who believed that they should follow sensational inspirations, were nothing but enthusiasts who could not be trusted.

However, not in the early years of the Protestant Reformation, but over the centuries, these unreliable enthusiasts have succeeded in unforeseen ways. By the twentieth century, ‘Martin Luther’s unruly offspring’ could proudly claim ‘mass’ success, or ‘Massenerfolg’, to use Bernd Möller’s phrase.[2]

Continue reading Luther’s Failure and the Success of Pentecostalism 

Yet Another African Pentecostal Wins the Nobel Peace Prize

Abiy Ahmed, Prime Minister of Ethiopia, is this year’s recipient of the Nobel Peace Prize. Just like Congolese surgeon Denis Mukwege who was one of last year’s laurates, Ahmed is a Pentecostal.

Though son of a Muslim father and Orthodox mother, Ahmed himself is part of the Full Gospel Believers’ Church. His Jesus-centered faith has committed him to promoting peace and reconciliation in a region plauged by ethnic and religious division.

As the Norwegian Nobel Prize Committe motivated their choice, they emphasized Ahmed’s accomplishments in the Ethiopian-Eritrean peace process:

When Abiy Ahmed became Prime Minister in April 2018, he made it clear that he wished to resume peace talks with Eritrea. In close cooperation with Isaias Afwerki, the President of Eritrea, Abiy Ahmed quickly worked out the principles of a peace agreement to end the long “no peace, no war” stalemate between the two countries.

While this clearly is Ahmed’s greatest achievement, it was not his first. A year ago he managed to reconcile the two branches of the Ethiopian Orthodox Church, which split in 1991 due to political reasons. Before that, he reconciled Muslims and Christians in his hometown of Beshasha.

According to Swedish Pentecostal leader Pelle Hörnmark, Ahmed has an active Pentecostal faith with regular Bible study and prayer. However, as does not talk much about it publicly as he feels like that can be a stepping stone in his mission for reconciliation. He emphasizes being Ethiopian, rather than Christian.

It is clear, however, that this passion for peace and unity stems from him following the One who said “Blessed are the peacemakers” (Mt 5:9) and “who reconciled us to himself through Christ and gave us the ministry of reconciliation” (2 Cor 5:18).

Micael Grenholm is editor-in-chief for PCPJ.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

Four Reasons Why Pentecostals Should Join #FridaysForFuture

I don’t know if you noticed, but last Friday the biggest climate protest in history occurred, with millions of people in 185 countries marching for climate action and global justice. This is all part of the #FridaysForFuture movement which started not more than a year ago when Swedish student Greta Thunberg went on a “school strike” every Friday to tell her politicians that they don’t do enough to stop climate change.

And that was just a warm-up. This Friday, September 27th, there will be an even bigger global strike.

Spirit-filled Christians might wonder if this is something for them. Should they care? Is FFF really in line with God’s will, or could it be the opposite – a preparation for the Antichrist?!

I assure you that there’s no need to worry, and I deeply recommend that you as a Pentecostal or Charismatic do join the FFF efforts of protesting against climate inaction. Here’s why: Continue reading Four Reasons Why Pentecostals Should Join #FridaysForFuture

The Problem With Prosperity

The prosperity gospel, or “health and wealth” preaching, originated about 70 years ago in the United States. At various tent meetings connected to Voice of Healing and similar ministries, preachers like Oral Roberts and A. A. Allen started to teach things like financial sowing and reaping, the prosperous power of faith and that God wants us to be rich.

Their theology was influenced by Baptist theologian E. W. Kenyon, who in turn was highly influenced with ideas from New Thought. This American movement is quite similar to New Age and emphasizes, among other things, the power of the mind to influence physical reality by, for example, naming and claiming health and wealth before it actually has materialized.

Sounds familiar?

Of course, a believer in the prosperity gospel will probably reject the brief historical review above and claim that they believe in these things because it is what the Bible teaches. And so, we must deal with the Biblical material. In this article, I will go through two passages that challenge prosperity teaching, and two that’s being used in its defense. Continue reading The Problem With Prosperity