Quite a few media outlets have recently claimed that science has disproven the Bible. They point to a recent study showing that the DNA of modern Lebanese people match 90 % with the DNA of five Canaanites that died 3 700 tears ago. They then go on claiming that the Bible says that all the Canaanites were killed as Joshua and the Israelites conquered their land.
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→
The Jerusalem Project is based on the radical idea that biblical followers of Jesus should live like the followers of Jesus in the Bible. Specifically, we don’t think that the community of goods that Jesus practiced with his disciples (John 13:29) and that they then continued to practice in the apostolic church in Jerusalem (Acts 2:44-45), was a mistake or has gone obsolete. On the contrary, since Jesus is “the founder and perfecter of our faith” (Hebrews 12:2) and the apostles are the foundation of the church (Eph 2:19), we believe we should live like them.
Most Christians would agree that the apostles has ultimate authority on who Jesus is, what he did for us and what he wants us to do for him. In fact, this authority is so great that the words they or their associates wrote down in letters and books are considered to be the Word of God!
That’s basically as much authority one can get.
But if they have this much authority, shouldn’t we view their lives and works as expressing God’s will as much as their words? Not that they would be sinless, but they had spend a lot of time with the sinless Son of God. He had taught them not only doctrines but practices, not just orthodoxy but orthopraxy. And so, they continued to heal the sick, preach the Gospel and have everything in common just as Jesus had trained them.Continue reading The Jerusalem Project: Starting a Christian Community from Scratch→
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)
Trump has said that refugees the US is receiving legally are “illegal immigrants”. He’s not the only one misusing the term though, I can’t count how many times American Christians have told me that the biblical commands to welcome and care for the stranger don’t apply to “illegal immigrants”. It’s time to stop using those words and treat everyone equally as human beings created in the image of God.
Micael Grenholm is editor for Pax Pneuma. Having studied theology as well as peace and development studies in Uppsala, Sweden, Micael Grenholm’s passion is to combine charismatic spirituality with activism for peace and justice. Apart from editing the Pax Pneuma website he vlogs for the YouTube channel Holy Spirit Activism and is active with evangelism and apologetics both locally and online.
Mark 11:12-22 tells us the remarkable account of the fig tree and the temple. These stories are strung together to teach us a number of things about how our faith might be hi-jacked to represent not the character, image and heart of God but nationalism and earthly systems of power, oppression and corruption.
As Jesus is riding into Jerusalem, he notices a fig tree and examines it to see if there is fruit. Finding no fruit, he curses it, saying, “may no one eat fruit from you again.” What’s going on? Why would Jesus do this? What does he have against fig trees? The cursing of the fig tree is a prophetic act that hints at what might happen in Jerusalem.
When Jesus arrives in Jerusalem he makes his way to the temple. Actually, if you look at verse 11, you will notice that Jesus had been to the temple the night before but returned to where he was staying because it was late. I find this curious, wondering if he took note of what was occurring in the temple and what it stood for and returned home to consider what he saw.
In the morning we see Jesus entering the Temple and driving out the animals and money changers and those who were selling animals for sacrifice. And Jesus says this, “My house will be a house of prayer for all nations but you have made it a den of thieves.” Was he concerned about selling stuff in the Temple? Was he concerned that the activity would disrupt prayer time? Seriously, this is how the account is often taught.
Extremely few Protestants live in a community of goods similar to that of the apostolic church in Acts 2 and 4. In fact, many Protestant denominations don’t have a single community connected to them. Just like charismatic, supernatural gifts used to be a rarity within Protestantism due to cessationism, something that has drastically changed over the last century, so is having everything in common. Both miraculous power and community life are biblical practices that many Christians simply don’t want, and both charismatic cessationism and economic cessationism have been defended and strengthened by forms of academic theology which quite frankly use very bad arguments.
Mennonite scholar Reta Halteman Finger wrote an excellent paper back in 2004 called ”Cultural attitudes in western Christianity toward the community of goods in Acts 2 and 4” (Mennonite quarterly review, vol. 78, no. 2). It’s a baffling read. An obvious mistake from Catholic and Orthodox theologians during pre-Reformation times was to equate the apostolic community of goods in Acts with the community of goods in the monastic movement, even though the latter is only available for celibates.
When Luther and Calvin protested in the 16th century, they rejected the monastic movement and thereby community of goods. Both argued that the only lesson we should learn from Acts 2 and 4 is that we should give a little gift sometimes to a poor person, not that we should have everything in common with them. They criticized Anabaptists for wanting to live apostolically; Luther argued that it is impossible to do what the apostles did for modern believers. The Hutterites proved him wrong, having lived in total community for over 400 years. Continue reading The Anti-Community Conspiracy in Biblical Scholarship→