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
by Hye Sung Francis Gehring.
What is the Charismatic Movement?
Many people make sweeping statements about the Charismatic Movement without much comprehension of the diversity among Charismatics, as evidenced by the multitude of books cautioning believers of this broad movement. In 2013, neo-reformed Baptist preacher and author John MacArthur held a conference that attracted thousands of participants that was dedicated to villifying the excesses of Pentecostals and Charismatics. This conference, “Strange Fire”, assumed Charismatics to be at least gravely deceived, if not hell-boundand blasphemers.
Thankfully, this sort of rhetoric is not as commonplace as it once was in the Church and is progressively losing its steam, as about 26% of the global Church is considered charismatic, and as different charismatic practices have been normalized and adopted by non-charismatic traditions (such as “listening prayer”, “prayer teams”, raising arms in worship, and even speaking in tongues, or the more sanitized “prayer languages”.) That said, people still have strange assumptions about what charismatic spirituality is, and many often are shocked when I claim that Quakerism is actually a thoroughly charismatic tradition.
The Charismatic Movement was initially a renewal movement across the Church rather than a distinct denominational tradition. In many ways it was influenced and informed by its predecessor, the Pentecostal Movement, but was distinct from Pentecostalism because its malleability and its desire to not start a new religious group but instead renew the participants’ respective churches in the power of the Holy Spirit. Lutherans, Methodists, Presbyterians, Catholics, and virtually every Church tradition was impacted by this movement. Continue reading Quakerism as a Charismatic Tradition
By Deborah-Ruth Ferber.
While I am not from a Charismatic background, over the past 3-4 years I have become increasingly more charismatic in my beliefs and Christian practices. When I was a student at Tyndale was affectionately called a “Pennonite” (a mixture of Pentecostal and Mennonite). There are still a variety of charismatic gifts that I simply do not know enough about at this time to offer any real insight via blog. Therefore, at this present time topics of prophesy and being slain in the Spirit are a bit out of my reach, though I recently read a very interesting book by Dr. James Beverly (a professor at Tyndale) “Holy Laughter and the Toronto Blessing” that deals with a few of the more “wild” types of charismatic movements.
One topic that I would like to address, though, is that of speaking in tongues – a gift that I seldom see practiced in Mennonite churches but which I feel could have value for us. This blog will be written from the perspective of someone who does not have much charismatic theological training and with the (perhaps incorrect) assumption that readers of this blog may not be very familiar with this gift and perhaps may never even have experienced it in their faith lives. Continue reading A Mennonite Who Speaks in Tongues
by Micael Grenholm
The Pentecostal and charismatic movements have a bad reputation among Christian anarchists and activists. There are too many examples of healing evangelists who control the masses through manipulation and hysteria, with promises of supernatural encounters only to gain money and status for themselves. Furthermore, many Pentecostals and charismatics support nationalism, war, discrimination and inequalities. They bless the Israeli occupation of Palestinian lands, they preach a prosperity gospel where strong faith leads to great wealth, they deny climate change and don’t care about the environment.
Continue reading Why I as an Activist Love the Gifts of the Holy Spirit