You know what’s awesome? Miracles! You know what’s also awesome? Social justice! Let’s combine the two, like Jesus did. The Spiritual gifts that God has equipped His church with are supposed to be used to serve others (1 Peter 4:10), and obviously our activism for a more equal and just world will be even more effective when the Holy Spirit empowers us with supernatural abilities. A couple of years ago, I held a lecture on this idea of charismactivism:
It’s obvious that miracles and social justice go hand-in-hand in the Holy Scriptures: the Old Testament prophets exercised many miraculous gifts while promoting the rights of the poor and marginalised (see for example the book of Amos); Jesus healed the sick and cast out demons right before His famous Sermon on the Mount about social ethics (Mt 5); and as the apostolic church was filled with the Holy Spirit and spoke in tongues they eradicated the gap between rich and poor through community of goods (Acts 2).
In the lecture, I go through these and other relevant Bible passages, as well as sharing testimonies from people today who combine miracles and social justice, like Simon Adahl and Heidi Baker. I also bring up and criticize theologians and philosophers who deny the existence of miracles (or at least its presence in the life of the ordinary believer), like David Hume, Rudolf Bultmann and John MacArthur. Enjoy the video!
Pentecostals & 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!
Shane Claiborne’s Red Letter Revival in Lynchburg, Virginia, was a success. Not only did it gather 300 people celebrating Jesus and justice, but it also caught a lot of media attention thanks to Jerry Falwell Jr’s Liberty University.
It’s ironic, to say the least, that a Christian University will arrest and prosecute those who pray – I’m telling you, pray – at their campus. It’s also ironic that Falwell Jr. killed the campus newspaper story about the Claiborne incident while claiming that free speech is a core value of his school.
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.
We have a lot of symbols for Christmas, and honestly I feel that neither jingle bells, snowflakes or Santa Claus are adequate representations of, you know, the birth of God’s Son. Angels, however, are.
Angels play a huge role in the birth of Jesus. Massive, in fact. This is yet another reason I believe that people without charismatic experience or theology won’t get what the Gospel is all about. You cannot have Christmas without angels.
First of all, the angel Gabriel visits Mary to tell her that she will give a virgin birth to the Messiah (Lk 1:26-38). Then, he visits Joseph to ensure him that Mary has not been cheating but that the Holy Spirit has conceived the child (Mt 1:21). As the Son is born in Bethlehem, angels tell some nearby shepherds that the Messiah has been born, and sings a angelic song about glory to God and peace among men (Lk 2:8-15). After the visitation of the wise men (who surprisingly weren’t led by angels but just by a supernatural star and prophetic dreams) an angel tells Joseph that he must take his family to Egypt to escape Herod’s madness (Mt 2:13). And after some time, Joseph gets to know that it’s clear for him to go back to Israel by – you guessed it – an angel (Mt 2:19f.).
In 2013, I visited Iris Global in South Africa. On the third day of my trip, I was helping the men and children to cook food on a women’s conference. Suddenly a jeep with the Iris logo appeared, and out stepped a man whose big smile I recognized so well. “Surprise! Wow, I’m so glad to meet you! I’ve read your book!!” The smiling apostle shook my hand, told me I was welcome, guided some ladies to the jeep and then pointed at me: “Micael, get into the car!”
We dropped off lady after lady until we arrived to the house of the last one, where all three of us entered. There was a very, very thin and weak man. I didn’t catch what condition he was suffering from, but I eagerly joined Surprise in praying for his healing. Then we left, and Surprise drove me back to the conference.
I met this man’s wife some weeks later. He has had severe problems with his liver and kidneys as well as TB, and has not been working since October last year. However, now he started to feel much better, he went to the doctor last week – and the doctor pronounced him 100 % well. He started working again last Wednesday. Glory to God!
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 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→