Lucy Peppiatt, principal at Westminster Theological Centre, has written an excellent piece on why all Christians should be charismatic and why the risk of “charismania” shouldn’t put us off from seeking the gifts of the Spirit. One of the reasons she gives relates strongly to what I call charismactivism, the fact that Spiritual gifts ought to promote peace, justice and a better world:
I think that most of us feel overwhelmed by the world’s problems. It’s enough to deal with our own and our family’s problems let alone terrorism, unemployment, war, addiction, crime, disease, homelessness, abuse, etc. etc. I’m always astonished and deeply moved by how resilient human beings are in the face of horror, and this seems regardless of whether they have a faith or not. Sometimes humans are just extraordinarily strong. All Christians should carry a hope that good will triumph over evil in the end, because that is the promise of Jesus’s life, death, and resurrection.
The original movement behind modern Charismatic Christianity is Pentecostalism. The name “Pentecostal”, as we all likely know, comes directly from the second chapter of the Acts of the Apostles. In that chapter, on the day of Pentecost (referring to the fiftieth day after Passover), the early church received an amazing gift (charism): the Holy Spirit descended upon them. The Bible says:
When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability (Acts 2:1-4).
The story of Pentecost is powerful. It testifies to us the importance of the Spirit in the church. However, we in the Pentecostal/Charismatic movement have a tendency to stop reading the chapter not long after this. We heavily emphasize spiritual gifts and revival, but we ignore the following verses in this chapter, in which the early church’s social dynamic is described to us. Continue reading Community of Goods: Economics According to the New Testament→
Greg Boyd is a charismatic Anabaptist with a passion for theology, preaching, writing and playing the drums. He is the Senior Pastor of Woodland Hills Church in S:t Paul, Minnesota, and has authored several best-selling books, including Letters from a Skeptic and The Myth of a Christian Nation.
His most recent books are Crucifixion of the Warrior Godand Cross Vision, both of which argue that we need to reshape our view of the violent portraits of God in the Old Testament. PCPJ managed to interview Boyd on
What have the main reactions been to the books?
So far the responses have been overwhelmingly positive. Some of the testimonies I’ve received have been so awesome – and so humbling! For example, I have had a number of people tell me that they felt like Crucifixion of the Warrior God (or Cross Vision, which is a popular version of the more academic Crucifixion of the Warrior God) finally set them free to fully trust that God is as beautiful as he’s revealed to be in the crucified Christ. Continue reading Greg Boyd: How the Violent Portraits of God Can Point to the Cross→
The following is an excerpt of Micael Grenholm’s upcoming book Charismactivism, due to be published later this year by Ettelloc Publishing.
The Protestants of the 16th century were far from the first who protested against Catholic errors and heresies, but this movement was the first one to escape being totally quenched by inquisitors and grow to a big, substantial size so that it was clear once and for all that Catholics and Orthodoxs didn’t have monopoly on the name of Jesus. This was primarily because unlike most previous Christian rebels, Martin Luther (1483-1546) and John Calvin (1509-1564) did not question the state-church system — on the contrary they endorsed it! Thus, many Protestants weren’t persecuted; they persecuted others. Furthermore, while prophetic, charismactivist movements demanded believers to take discipleship seriously and actively seek holiness, Luther’s hostility towards works made it quite easy to be a Christian in his church.
Reformers like John Wycliffe (1331-1384) in England and Jan Hus (1369-1415) in Bohemia (which is now the Czech Republic) had already protested against Biblical ignorance, papal fundamentalism, ecclesial luxury, and indulgences. The latter refers to golden tickets to Heaven that you had to buy in order to decrease time in your or your loved one’s painful purgatory chamber, the existence of which was questioned by Wycliffe since it isn’t mentioned in the Bible. Wycliffe translated the Bible into English, and Hus translated some of Wycliffe’s writings. The Catholics burned Wycliffe’s books, and Hus’ living body. The pope initiated not less than five crusades against Hus’ followers in Bohemia, which they violently countered in the so-called Hussite wars.
In the midst of this destructive conflict, a Bohemian reformer called Petr Chelčický (1390-1460) stepped up and preached the message of the Sermon on the Mount: nonviolence, enemy love and good deeds. Instead of just reforming the church to a slightly better state, he wanted to restore the Biblical, apostolic church completely. He believed in the free will of the individual believer, criticized the marriage between church and state, and promoted economic redistribution and communalism (not to be confused with extremist revolution and communism). Continue reading The Nonviolent Reformer that Sadly Didn’t Have an Easy Name Such As Luther→
Author and speaker Rachel Held Evans has become an important voice for the many post-evangelical millennials in the US who long for a church with more Jesus and less Republican prejudice. In an interview a few years ago, Evans names progressive values along with sacramental church life as being the reason she joined the Episcopalian church. She was asked to comment the fact that Episcopalianism is rapidly losing church attendees, to which she responds:
Just about every denomination in the American church — including many evangelical denominations — is seeing a decline in numbers, so if it’s a competition, then we’re all losing, just at different rates… Lately I’ve been wondering if a little death and resurrection is exactly what the American church needs… A church might produce thousands of attendees without producing any disciples.
This is quite remarkable, since the point of one of Evans’ most famous articles on CNN’s Belief Blog is that evangelical churches must become more liberal to stop millenials from leaving them. This is a similar argument to John Shelby Spong‘s famous thesis that Christianity must change or die. A former bishop in Evans’ new church, Spong argued that this change includes stop believing in theism, stop beliving in the supernatural, stop believing that prayer is useful and stop believing in physical resurrection. Pretty ridiculous. Evans is far from this extreme, but her reasoning in the CNN article was similar: liberal Christianity is necessary for church growth. Continue reading Why Both Conservative and Liberal Churches are Decreasing→
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→
Huw Lewis is one of the apostolic leaders of Jesus Fellowship Church, or Jesus Army, in the UK. A charismatic church founded in the late 1960’s, it has practiced intentional Christian community with a complete sharing of possessions for over 40 years. Pax Pneuma interviewed Lewis about what community is like:
Please briefly describe how the outpouring of the Spirit led you to practice community!
The main consequence of the baptism of the Holy Spirit was a very real and deep love for God and one another. This meant that we wanted to be together, to share meals, to meet and gather, worship, pray and open up our hearts to each other. Each night we would spontaneously just gather at the chapel and stay around until late.
It became something of a disturbance at the end of an evening to have to go back to our own houses/ flats so it was a natural progression to start experiments of living together. It began small but grew to larger community houses in time. I believe “God’s love shed abroad in our hearts through the Holy Spirit” (Romans 5:5) will lead to a changed lifestyle of sharing, openness, justice and equality as hall marks of God’s character. We just didn’t want to be away from the very tangible presence of God that we found when we gathered together. Continue reading How the Holy Spirit Caused Jesus Army to Practice Community→
I’ve been a peace and justice activist now for eight years; campaigning, advocating and debating for things like disarmament, pacifism, economic equality, poverty reduction, sustainability, environmental protection, gender equality, open borders and religious freedom. My motives are Christian: I believe this is what Jesus wants me to do and that it makes the earth represent God’s goodness and love better. Still, I’ve stood side by side with atheists, agnostics, Muslims, New Agers, Buddhists and others in a common fight for a better world for all.
I’ve found that activism for peace and justice can serve the role of a common denominator and a platform for cooperation between different worldviews and beliefs. That’s why it plays such a prevalent role in different ecumenical and interreligious councils – we might not agree on who God is, but we all agree that no child should starve to death. It’s why many people who aren’t Christians will still agree with Christians on one thing concerning Jesus: that he was a good moral teacher.
Hence, morality can be viewed as one of the least exclusive claim of any religion. In fact, it can be viewed as one of the least religious! I’ve had several friends who, when they doubt their Christian faith, becomes activists for a while and emphasises Jesus’ ethical teaching, before leaving the faith altogether and becoming atheists or agnostics.Continue reading Why Activists Need God to Make Their Case→