This Good Friday, millions of Christians over the world contemplate about the sufferings of Christ as he died for our sins. In my experience, it is not so common among Pentecostals and Charismatics to talk about suffering as something achievable. Rather, our emphasis on healing has often made us think that pain is always evil. And while I am convinced that we should always pray and work to alleviate involuntarily suffering, we should also be ready to suffer for Christ’s sake – and even count it as a joy! (Mt 5:11-12)
After all, we follow a crucified God who told us to take up our crosses and follow Him (Lk 14:27). He told us that we should expect persecution and turn the other cheek when attacked (Mt 5:39). We are also told in the Scriptures that we will experience spiritual trials and hardships (Jam 1:2ff.).
This may seem hard to sync with the Kingdom message of fighting suffering through healing, deliverance, poverty reduction and peacemaking. But it is one of the Kingdom paradoxes – while we should alleviate suffering, we should be ready to suffer. We should not seek suffering or be happy when others suffer, but when we are affected by suffering, which undoubtedly will happen from time to time, we should not interpret it as being abandoned by God but see it as a humiliating experience for us to identify ourselves with Christ. Continue reading The Role of Suffering in the Charismatic Movement
by Luis Aranguiz Kahn. Part 3 of 4. Read the whole article as a PDF here.
My third and last step is the thought of Aaron Jason Swoboda, North-American Pentecostal theologian. He begins to notice the fact that Pentecostal academy, churches and publications have been “Eco-theologically quiet”. However, he finds that there are four major strands that have contributed to a social Pentecostal theology: charismatic social theology, liberation theologies, eschatological social justice and African creation spiritualties. As we have chosen liberation theologies as a source, we will continue with the concept from which Swoboda has articulated his Pentecostal Eco theology: Spirit-baptized creation.
Swoboda’s account is relevant for us in two senses. First, he maintains the idea of creation—earth—as the residence of the Spirit, as the Spirit “fills all things” (Eph. 4:10). Second, he maintains the idea that a person baptized in the Holy Spirit is empowered to “care for, protect and defend the earth” (p. 285). In his perspective, as in the beginning, the baptism in the Holy Spirit was a way for bringing peace among all races, according to the view of black leader of Azusa Street revival William Seymour: the core of the action of the Spirit is love. Being so, the Baptism of the Holy Spirit and an understanding of creation as a sacred work of God, would bring out a love for creation, and consequently, an ecological ethic. Continue reading Spirit-Baptized Creation
by Hye Sung Francis Gehring.
When I was a freshman in college, my friends and I were discovering charismatic spirituality together. We often had long prayer sessions, and we always expected to experience and hear God. It was messy, naive, often fueled by fear, but God was somehow in it as we experimented with this bizarre mysticism that was so confident in Christ’s Spirit being within us. Some of us walked through our campus often, quietly praying in tongues, rebuking the spirits among us causing fear, spiritual drought, depression, etc., and declaring a better way for the Church and for the school. We called this spiritual warfare.
I still believe in the power of spiritual warfare, even if much of our demon-hunting was a bit silly. I’d like to think that Holy Spirit interpreted our prayers the way they needed to be interpreted, and maybe we did push the devil out of our campus a bit. Hopefully. But still, before Friends of Jesus retreats, I often try to spend time in intercession, praying for the outpouring of the Spirit and protection from the enemy, who loves to stir up quarreling among believers and quench the Holy Ghost. I’m still a firm believer that Christ handed an authority to the Church to be declare, prophesy, and shake things on this earth, and in the spirit realm, to realize the reign of God among and within us. Continue reading Political Protest is Spiritual Warfare
Previously published at Jesus Army.
Elijah Stephens is a former Vineyard pastor and spiritual coach belonging to Bethel Church in Redding, California. Since 2015, he has been working on a documentary about medically verified miracles. Micael Grenholm asked him a few questions.
WHAT is a medically verified miracle?
That is a good question. When it comes to miracles, we are talking about when God enters the world and does something. What makes something a miracle is God’s activity.
This is why you can’t study miracles scientifically, but what you can do is to find cases where people have prayed and there’s “before and after” medical evidence. For example, a person has a tumor, one day there is prayer, the next day the tumor disappears.
What you want to do is to corroborate miracles with medical evidence. So that’s what we’re attempting to do with the movie; finding cases where miracles have been corroborated by medical evidence. Continue reading Can Science Prove Miraculous Healing?
by Mark Gent
Yesterday there was shockwaves that spread through the City of London as 5 People were killed and 40 Injured through a suspected terror attack! An attacker mowed down people on the pavement of Westminster Bridge and Crashed into the railings outside the Houses of Parliament. Where the attacker then fled his vehicle and ran towards the Parliament armed with a knife.
An off duty Policeman Officer was Stabbed to death. Police Commissioner Palmer had just called of duty and was unarmed at the time of the attack. The 48-year-old was Stabbed to death in front of onlookers.
The attacker has not been named by police, although they think it was related to Islamic terrorism.
As we know, London is the Heart of the UK. We have an enemy who is seeking to attack every heart. Satan is his name and he works through the vulnerable, the weak, the ones who have no hope and ones who have been brought up in broken homes, the fatherless, the rejected. Continue reading Let Jesus’ Light Shine in London’s Darkness
by Stuart Murray
Originally Published in Anabaptism Today, Issue 8, February 1995, and on the Anabaptist Network website.
What would sixteenth-century Anabaptists have made of the “Toronto Blessing” that has impacted many churches in Great Britain in recent months? How did the Radical Reformers respond to such spiritual phenomena’? The charismatic aspect of Anabaptism has not received much attention from historians, but evidence of spiritual phenomena in early Anabaptist groups is substantial. Some welcomed manifestations of the Holy Spirit, while others were wary and attempted to regulate or discourage such expressions. Basic to the Anabaptist view of charismatic gifts, however, was a belief that a transformed life was the true measure and sign of Holy Spirit presence.
A charismatic view of discipleship
A sixteenth-century Anabaptist named Leonhard Schiemer wrote that believers receive “a power about which they have to say that things that were once impossible are now possible”. Christians lacking such a change, he argued, “are not yet horn again of water and spirit, even the Holy Spirit”.1 Schiemer’s quote indicates two distinctive emphases in Radical Reformation theology: a preference for the term “horn again” rather than “justification by faith”, and a focus on the experience of new life. In contrast to other Reformers, Anabaptists spoke of power to live differently rather than mere freedom from guilt and assurance of forgiveness.
Anabaptists accepted the notion of “justification by faith”, but did not find this term adequate to describe their experience of Christ and his Spirit. Through the death of Christ their sinful past had been forgiven, and now they wanted to live a Christ-centred life in the power of the Spirit. Common Anabaptist terms for salvation were related to the work of the Spirit and the expectation of a changed life. Words that frequently occur are: new birth, conversion, illumination, enlightenment, the new creature, and regeneration2 Continue reading Anabaptism as a Charismatic Movement
Over and over again I see how some fellow Christian activists want to de-emphasize the importance of Heaven. It is often claimed that the reason why traditional evangelical and charismatic churches have not been so involved in promoting peace and justice is because there is too much focus on Heaven, salvation and evangelism – they don’t want to waste their energy and time on politics and activism when they can use it to save souls instead.
To challenge this heresy, some Christian activists go to another extreme. They might argue that giving people eternal life wasn’t Jesus’ main concern, that the Kingdom is mainly here and now and not there and then, that evangelism is not so important, etc. God’s focus is primarily earth, not heaven, and we should mimic that, they claim.
However, Paul wrote:
If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. (Col 3:1-2)
Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. (Phil 3:19-21)
Continue reading On Earth as it is in Whatever?