For British Pentecostals, the desire for revival and the unending search for its first signs are activities that have formed their prayers and shaped their activities during most of their twentieth century existence. Looking back and reconstructing historical events into potential future paradigms of revival, they have lived hoping for God to repeat his activities in Ulster in 1859, Wales in 1904 and the Hebrides in 1948. When these events have felt too distant chronologically, they have turned their attention overseas, Korea, Argentina, Colombia, wherever God seems to be doing more than he is in their own land. The ongoing search has led them to work harder, pray more fervently, support every religious endeavour and yet has ultimately led them to disappointment and, in some cases, disillusionment. However, history suggests that, at least on some occasions, when revival is encountered the consequences are not as glorious as one might have expected.

This paper will examine the case of George Jeffreys as a revivalist, his development and self-understanding and the result of having a revivalist as a denominational leader. In 1940, George Jeffreys (1889-1962), the founder of the British Elim Pentecostal Churches, resigned after policy decisions he had desired to introduce into the Movement were rejected by the ministers within the denomination. He then instituted a rival denomination. George Jeffreys had been the supreme charismatic leader within Elim for 25 years.

George Jeffreys: His development and evangelistic success

George Jeffreys

George Jeffreys was born in 1889 in Maesteg, Wales and converted, aged 15 years, in November 1904, the year that the Welsh Revival began. His whole life and ministry would reflect the impact made on him by the Welsh Revival.

After supporting his brother, Stephen Jeffreys, in evangelistic campaigns in Swansea, he attracted the attention of Alexander Boddy, who had been at the centre of British Pentecostalism since 1908 and the publication of the magazine, Confidence. In 1913, Boddy went to Wales to visit the two brothers.² It was during this visit that he invited George to speak at the Sunderland Convention. It was Jeffreys’ task to preach the gospel each evening, after the other main speakers had delivered their addresses. Jeffreys had been catapulted into the midst of leaders who were older and vastly more experienced in ministry. This opportunity to take a major part in the meetings, which was a focal point for Pentecostalism, sealed his future. Firstly, it gave him a platform to attract the attention of Pentecostals who had gathered from all over Europe. Secondly, it placed him amongst the older leaders of the new Pentecostal Movement; it was obvious that his role would become more significant as the older generation continued to age. For Jeffreys, the fact that he, a young man from a poor family in South Wales, had been given the platform to speak to leaders from Europe was seen to be God’s commendation of his life and ministry. Thirdly, it was here that William Gillespie, an Irish Pentecostal, heard him preach and invited him to Ireland. As a result the Elim Evangelistic Band was launched, with the aim of evangelistic meetings being conducted and churches planted.

This chapter is from Paul L. King’s book Only Believe: Examining the Origins and Development of Classic and Contemporary Word of Faith Theologies.

Classic and Modern Word of Faith Views Compared and Contrasted

The classic faith leaders affirmed the reality of the supernatural, not just in the Bible and the early New Testament church, but for the entire church age. The Pentecostal, charismatic and contemporary faith movements embraced this classic faith position, but sometimes went beyond classic faith teaching and practice regarding the supernatural. Classic faith teaching often provides a balance, a moderation, in the practice of faith in relationship to the supernatural that is sometimes lacking today. Some classic faith leaders backed away from Pentecostalism and supernatural manifestations, over-reacting to excesses in the movement, whereas some Pentecostals acknowledged and warned of the problems of excesses and counterfeits, yet maintained the genuineness of the movement as a whole.

Practically speaking, I would conclude that if those in the Pentecostal, charismatic, and contemporary faith movements would exercise more discernment and be more self-critical as did some early Pentecostal leaders, they would be criticized less. While some like MacArthur criticize from a cessationist point of view, Hunt and Hanegraaff are purported not to be cessationists. McConnell comes from a solidly Pentecostal camp, as does Fee. So it should be noted that one can exercise faith in the supernatural realm and believe that God works supernaturally today without embracing all of the teachings, practices, and phenomena often associated with charismatic, Pentecostal, and contemporary faith practice.

The Extent and Limits of the Believer’s Inheritance.

Of prime practical-theological concern is the extent to which a believer can obtain inheritance in this life. One of the criticisms of contemporary faith teaching is that some give the impression that a Christian can receive all of his inheritance now. However, Simpson recognized that believers receive a “sample of the inheritance of glory which Christ has purchased for us and is in due time to convey in all its fullness.”¹ He also indicated that God puts limits on His blessings: “He exercises a loving oversight in His blessings; and while He freely gives to all who ask and trust Him, and the only limitation in the measure of our blessings is our own faith and obedience, yet even when He gives most largely it is in the line which His wisdom and love see most consistent with our highest good and His supreme glory.”²

Spurgeon gave fuller explanation, counseling that a believer can rightly claim a promise of inheritance when it is “in due season”:

Often you cannot get at a difficulty so as to deal with it aright and find your way to a happy result. You pray, but have not the liberty in prayer which you desire. A definite promise is what you want. You try one and another of the inspired words, but they do not fit. You try again, and in due season a promise presents itself which seems to have been made for the occasion; it fits exactly as a well-made key fits the lock for which it was prepared. Having found the identical word of the living God you hasten to plead it at the throne of grace, saying, ‘Oh Lord, Thou hast promised this good thing unto Thy servant; be pleased to grant it!’ The matter is ended; sorrow is turned to joy; prayer is heard.”⁵

Veteran missionary, Dennis Balcombe, talks to PneumaReview.com about the Acts of the Holy Spirit in modern-day China.

Pneuma Review: Please tell our readers how you were called to China.

Dennis Balcombe

Dennis Balcombe: I was brought up in a traditional Methodist church that only preached the “Social Gospel.” At 16 years old, a friend invited me to a Spirit filled church (Assemblies of God) in S. California. For the first time in my life I heard people speak in tongues (some languages I recognized) and saw miracles as the sick were healed.

That night I heard God speak and call me to the ministry. I struggled for three months, and went back to the same church. Through the Word of Knowledge (“there is a young man here who three months ago was called to preach and you must come forward, repent and give your life to God”), I gave my life to the Lord, and knew I was called to preach the Gospel.

But I knew I must go overseas, for most Americans were able to hear the Gospel. I considered many nations, but there was no witness until one day reading the encyclopedia for school work I came across an article on mainland China in which there was a picture of a Chinese boy. I heard the Lord clearly say, ‘I will send you to Red China (the term we used in the 60’s) to preach the Gospel. I will open the doors to this nation for you.” From that date October 1961, I knew I was called to China.

PR: How would you characterize your ministry in China?

Dennis Balcombe: My ministry began in Hong Kong in 1969 in church planting. I am still the senior pastor of Revival Christian Church, one of the larger churches in the Hong Kong SAR [Special Administration Region] with local branches and overseas churches, including a large Chinese church in Paris, of which I am the senior pastor.

Since the early 1980’s to the present day much my China ministry has been in travel to and ministry in local churches, both house churches and official churches. While we do evangelism, the local Chinese are much more effective than we are. Thus my ministry will focus on revival subjects (baptism of the Holy Spirit, worship and praise, etc.), church planting and missions. I will often teach many hours daily for up to 5 days in a given location, and do this all over China.

PR: Have you noticed any changes in the Chinese church over the course of your time in the land?

Dennis Balcombe: Yes, there have been many changes. In the early 80’s, most churches and most of the Chinese population were in rural areas. Now they have moved to cities, leaving mostly children and older people in the rural areas. So much of our work is now in the cities.

Before they only met in homes. Now many churches meet in buildings they have built, or rent function rooms of hotels, country clubs, etc.

Before most believers were from the low educated farmer class, now many are middle school or even college graduates who understand modern technology, speak English and other foreign languages and have enough money to travel to Hong Kong and other foreign nations. Thus we often are able to train leaders in Hong Kong, Indonesia, Taiwan, Malaysia, Singapore, etc.

Amos Yong and Estrelda Alexander, eds., Afro-Pentecostalism: Black Pentecostal and Charismatic Christianity in History and Culture (New York: New York University Press, 2011), 261 pages, ISBN 9780814797310.         

Black pentecostal and charismatic Christianity has long been one of the most neglected topics of North American religious history and culture. Estrelda Alexander, an African American professor of theology, and otherwise known for her work, Black Fire: One Hundred Years of African American Pentecostalism (Intervarsity), and Amos Yong, an Asian American professor of theology, both at Regent University, haven taken on the project to provide a pioneering and multidisciplinary collection of scholars who collaborate on closing the gap on the Black dimensions of the Pentecostal movement. In this groundbreaking work, fourteen scholars discuss the complex reality noted in the title of the book as “Afro-Pentecostalism,” including classical Wesleyan Holiness Pentecostals, classical Apostolic groups, also known as Oneness Pentecostals, charismatic independent Pentecostals, and recent neo-Pentecostals within the wider Black Church tradition. The result is a unique, insightful, multidisciplinary, interracial collection that should complement every library on contemporary Pentecostalism.

After a general introduction by the editors on the shifting strategies and changing discourses of Afro-Pentecostalism, the collection unfolds in five parts: (1) origins, (2) gender and culture, (3) prophetic ethics, (4) pneumatology, and (5) Afro-Pentecostalism in global context. The book features predominantly African American authors, including David Daniels, Leonard Lovett, William Turner, and Frederick Ware (all Pentecostal), as well as Valerie Cooper, Clarence Hardy, Cheryl Sanders, and Ogbu Kalu (all not Pentecostals), and is complemented by the white scholars Cecil M. Robeck, Jr. (Pentecostal) joined by Louis Gallien, Craig Scandrett-Leatherman, and Dale Irvin (all not Pentecostals). Bringing together insights from within and without the Pentecostal traditions and African American Pentecostalism, the chapters draw on historical studies, theology, cultural anthropology, ethics, missiology, and religious studies that cross the borders of color, race, and ethnicity.

The history of modern-day Pentecostalism is still in its infant stage. At this crucial moment of telling the Pentecostal story, a typical syndrome of Pentecostal historiography is racial exclusiveness. Perhaps a form of “narrative racism,” or more likely ignorance and habit, the stories tend to be told in exclusively black or white perspectives. Moreover, those who tell the stories tend to align with the color of choice: white Pentecostals tell a white history, Black Pentecostalism is narrated by the African American community. In contrast, Afro-Pentecostalism sheds new “color” on a story that is one of conflict (narrated by Robeck’s essay) and the need to “navigate the territory” (Daniels’ essay) between civil and religious communities divided by race and ethnicity. This larger history is reflected in the story of women in Afro-Pentecostalism (narrated by Cooper and Hardy) and the rhymes and rhythms of African American culture (told by Scandrett-Leatherman and Gallien). The result of cultural and religious suppression on the surface is a prophetic mode of existence and operation (narrated by Sanders and Lovett). In the depths of the theological terrain, Afro-Pentecostalism also contributes unique insights for the theological task, particularly the renaissance of pneumatology (narrated by Turner) and Black Liberation Theology (told by Ware). From these various roots, Afro-Pentecostalism has expanded to global contexts (narrated by Kalu and Irvin).

The essays are strong and personal narratives of a present-day Pentecostalism, not observations of a bygone era. Individual essays can easily serve as discussion starters in churches and college courses. Most essays are critical, often self-critical, of the status quo among a racially divided Pentecostal movement. Afro-Pentecostalism is an important contribution to initiate the end of racial divisions by telling shades of the Pentecostal story that have long been neglected. Editorial introductions to each section further chart the trajectories and shape the larger story of the Black Church and the Pentecostal movement.

William P. Atkinson, Baptism in the Spirit: Luke-Acts and the Dunn Debate (Eugene, OR: Pickwick, 2011), 164 pages, ISBN 9781608999712.

The publication of James Dunn’s Baptism in the Holy Spirit in 1970 touched a nerve among the then fledgling group of Pentecostal scholars, and has continued to find strong resistance from Pentecostals. Not surprisingly, there has been no shortage of responses. Atkinson’s book chronicles the exchange between Dunn and his Pentecostal detractors.

The essential point of contention in the debate is whether the outpouring of the Spirit in Acts 2 was essentially soteriological or missiological—that is, was the purpose of the giving of the Spirit bound up with an implied promise of salvation for all who repent, or was it bound up with Jesus’ promise in Acts 1 that the disciples will “receive power” and “be witnesses”. The debate over the proper interpretation of Acts 2 is unquestionably important. Atkinson’s review of this debate provides a sort of clearing in which it might resume. The book also helps readers not directly involved in the debate to gain a better understanding of the problems others have encountered in reading Acts 2 within the context of practical theology.

Although Atkinson agrees more with Dunn’s detractors than with Dunn, he points to weaknesses in the arguments made on both sides. Thus the reader will come away with more than an overview of an academic skirmish. Although some readers will undoubtedly think that the “Dunn debate” has grown tired—as Dunn himself agrees—this book fulfills a valuable function, both as a reminder of a debate, and as a foundation on which further reading of Acts 2 can build.

Reviewed by John C. Poirier

Publisher’s page: wipfandstock.com/store/Baptism_in_the_Spirit_LukeActs_and_the_Dunn_Debate

This chapter is from John P. Lathrop’s book Answer the Prayer of Jesus: A Call for Biblical Unity.

The Prayer of Jesus

In John 17 we find the longest recorded prayer of Jesus; the apostle John, under the guidance of the Holy Spirit, included it in his gospel. In fact, it is preserved for us only in John’s gospel. Jesus prayed this prayer just prior to his arrest and subsequent crucifixion. The prayer is very significant for a number of reasons: because it is included in the Scriptures; because Jesus, the Son of God, prayed it; and because of its content. As you read through the prayer you will see that Jesus was anticipating a time of transition, a time when he would be leaving the world and his disciples, to rejoin his Father in Heaven (John 17:11, 13). As this time of transition drew near, Jesus offered up this prayer. In his prayer he made a number of requests; he prayed for himself and he also prayed for his disciples. A quick reading of the prayer will show that the majority of his prayer was given over to making requests for his followers. In this chapter we will focus our attention on the portion of the prayer that he offered for his disciples. This section of his prayer falls into two parts; there is a section given to prayer for the disciples who were present with him in the first century, and a section given to prayer for the disciples who were yet to come. Let us briefly consider each of the parts of the prayer that Jesus prayed for his disciples.

Jesus’ Prayer for His Disciples Who Were Present With Him

In the first part of his prayer for his followers Jesus prayed for the disciples who were present with him (John 17:6–19). As he prayed, he acknowledged the good spiritual qualities in his disciples’ lives. He said that they knew that everything that Jesus had came from the Father (John 17:7), that they accepted the words that Jesus gave to them, that they knew with certainty that Jesus came from the Father, and that they believed that the Father sent Jesus into the world (John 17:8). In short, his disciples had some spiritual perception; this was because they had received divine revelation. One example of this is the Lord’s words to Peter; he told Peter that he was able to make the declaration that Jesus was the Christ because it had been revealed to him by the Father (Matt 16:17). After listing these positive qualities of his followers, which were clear evidence of the work of God in their lives, Jesus moved on to make some requests on their behalf. His requests included prayers for their unity, protection (John 17:11, 15), and sanctification (John 17:17). These requests, at least in part, arose out of Jesus’ concern for his followers. He knew that he was no longer going to physically be with them to help them as he had been in the past (John 17:12), so he asked the Father to minister to them and meet their needs. The disciples had already endured harsh treatment in the world (John 17:14), and they would again as the book of Acts makes clear (Acts 4:1–22; 5:17–40; 8:1–3; 12:1–19). In addition to harsh treatment from people, the attacks of the evil one would be directed toward them as well (John 17:15); these things caused Jesus to intercede for his followers. Jesus wanted his followers to be sanctified, or set apart as God’s people in the world. But Jesus’ prayer for his followers didn’t end there; it went on.

Frank D. Macchia, Justified in the Spirit: Creation, Redemption, and the Triune God (Grand Rapids: Eerdmans, 2010), 360 pages, ISBN 9780802837493.

Justified in the Spirit is a sophisticated attempt to do what its title suggests: to find an increased role for the Spirit within the Christian doctrine of justification. The book represents a bringing together of a number of different perspectives—including those that derive primarily from centuries of tradition, along with more recent insights from biblical scholarship. The book moves through discussions of the shape of soteriology within different streams of tradition (Catholic, Lutheran, Calvinist, Pentecostal, etc.), and combines these with significant contributions from well known theologians. Although Macchia is a theologian himself, he pays more attention to the fruits of New Testament scholars than many other theologians working today.

One of the book’s main arguments is summed up on p. 53: “Participation in Christ is first and primarily a pneumatological reality as believers are caught up in the communion of the Spirit with Christ and, through Christ with the heavenly Father.” This sentence says a lot. One of the book’s main aims seems to be to forge links between aspects of soteriology and Trinitarian language.

Many of the main features, it must be said, are indicative of the age in which this book was written: it is certainly vogue to be “broadly Trinitarian, ecclesiological, and eschatological” (a description found on the back cover). While there may a proper place to be “Trinitarian”, the way in which that call has been handled in recent years has been a little over the top, as it sometimes seems as if one’s handling of any given doctrine can somehow be graded on how great a role it assigns to each member of the Trinity. It is almost as though theologians are afraid to leave out one of the members of the Trinity in any given discussion, even when the topic (e.g. hermeneutics) does not have a natural bearing on the doctrine of the Trinity. This danger seems to be somewhat greater among Pentecostals, as some appear to have a strong desire to bring the Spirit into doctrines in which the Spirit arguably does not belong.

Frank D. Macchia

Does Macchia do that here? It is difficult to say. His discussion is at all places carefully researched, and his arguments are never fleeting or forced. Although he never gives the keys (so to speak) to NT scholarship, he does listen to it intently and with a genuine openness. And yet the question remains whether Macchia accomplishes a pneumatological orientation of the doctrine of justification simply by construing “justification” more broadly than others do, by allowing it to include (rather than lead to) the fruit of the spirit-filled life. The same could be said of how Macchia achieves his heightened emphasis on the role of the spirit-filled community. Both of these concerns naturally belong within a theology, but are they really a part of justification per se? Macchia evidently disagrees with the habit of identifying “justification” with a forensic aspect of salvation, and identifying the other aspects of salvation with other terms. Yet he writes as if the term “justification” must apply to all aspects of salvation—including justification per se, sanctification, and redemption. (See esp. pp. 204–5.) Macchia is not alone in this, but it is still unfortunate that he does not explain why he takes this approach.

Calvin L. Smith, ed., Pentecostal Power: Expressions, Impact and Faith of Latin American Pentecostalism (Leiden: Brill, 2011), 284 pages, ISBN 9789004192492.

I had the good fortune to be the Ecumenical Studies Interest Group Leader for the Society for Pentecostal Studies (2012) when Calvin Smith’s Pentecostal Power was part of a panel discussion. Jeff Gros, Carmelo Alvarez, and Smith himself as well as an interactive audience were involved in this process. Some of my review inevitably draws on that discussion. This set of essays is an important contribution to understanding Pentecostalism in Latin America. Its multi-pronged approach of addressing historical, theoretical and political, and theological aspects makes it especially helpful for a wide variety of readers with diverse interests. Pentecostal Power is fairly thorough but usually brief and to the point, accessible and readable but also scholarly. It skillfully utilizes the work of scholars with solid credentials and expertise in their respective disciplines. It is certainly “Pentecostal” in subject and in authorship but also ecumenical and interdisciplinary—a quite good combination, I think, for such a work.

The volume is presented in three sections, first on the history and expressions of the movement, second on the political impact, and third on theological analyses. In an introduction Smith outlines the development of scholarly interest in Pentecostalism and Pentecostals’ own academic advance. He describes specific interest in Latin American Pentecostalism because of its phenomenal growth over recent decades. Then the chapters in the first section study Pentecostal origins in Latin America, ecumenism in Chile, and the matter of US Hispanics. The second section looks at the ideological background of Latin American Pentecostalism, its diverse interpretations, issues of social inequality and conflict, and politics. The final section surveys the theology of Latin American Pentecostalism regarding the role of the family, the devil, and Roman Catholic-Pentecostal dialogue. William Kay closes out the book with some general observations about its implications.

According to Smith, “the purpose of this book … is to offer a survey and explore various religious aspects of the movement from across various disciples.” That purpose certainly seems well achieved. The variety of disciplines and locales considered help assure it. However, doubtless many readers will read the book with special interests in those themes which most directly connect with their own contexts. As a North American, I am particularly interested in Carmelo Alvarez’s chapter in the first section on US Hispanics. He argues that “Latin American Pentecostalism can no longer be limited to the southern continent”. Indeed, it is fascinating to read that Hispanic Americans have been heavily involved in Pentecostalism ever since the Azusa Street revival in Los Angeles. Alvarez reminds that “Azusa flourished as the cry of many races and cultures search for liberation and justice.” Furthermore, “a vigorous and rich cross-fertilization between Latin American and Hispanic Pentecostalism” continues to occur. I am left with questions. Consider the current controversy in the US over illegal immigration, primarily from Latin America, and also the increasing number of legal and documented Hispanic Americans, a controversy discussed almost entirely in contexts of economics, politics, and of course security. How does the realization that many Hispanics in the US, illegal and legal alike, are Pentecostal Christians affect our attitudes toward related policies and practices? Is there a religious component that Pentecostal Christians in the US need to be more aware of when thinking about immigration? If so, how ought that impact our policies and their implications? Although not its focus, Alvarez’s work can help us to wrestle with these kinds of questions and work toward answers in a more fully informed way than otherwise.

Neil Cole, Organic Leadership: Leading Naturally Right Where You Are (Grand Rapids: Baker Books, 2009), 314 pages, ISBN 9780801072383.

Organic Leadership presents a way for ordinary Christians to emerge as leaders both inside and outside the church. Cole argues that church leaders often get in the way of members participating fully in the life and mission of the church. The greatest leaders, he says, are those who produce other leaders.

The book contains five sections plus an introduction and conclusion. The first, and longest, section addresses how “true and natural leadership” is hindered from emerging in the church because of “weeds” that have infiltrated God’s kingdom. One prominent example is the false dichotomies that we build between what is sacred and secular and the clergy and laity. From their position as upholder of all things holy, pastors can inadvertently send the message that ordinary Christians are not capable or educated enough to minister and share the Gospel with others. When pastors act as gatekeepers of God’s Word, Cole argues, members abdicate responsibility for reading and understanding the Scriptures for themselves. When the pastor’s work is seen as sacred and the laity’s work is secular, members implicitly believe that Christians who work outside the church cannot do ministry because their work is secular. The result is a vacuum of leadership within the church.

The second section deals with how leaders emerge. Instead of recruiting leaders from other ministries, Cole suggests that church leaders should reproduce leaders from members of the church and those individuals who have not yet made the commitment to Christ. He argues that leadership development should begin “in the fields” that are ready for harvest (see John 4:35). “When the church reaches new people,” Cole writes, “the changed lives infuse the whole congregation with energy” (p. 138). He contends that it is not leadership development but disciple-making that allows for true leaders to emerge.

In the third section, Cole argues that a good leader begins by being a good follower. The better a pastor is at following, the better that pastor will be at leading. Cole titles this section “upside down kingdom” because he says God’s kingdom is counterintuitive. Jesus, though having equality with God, became a servant and humbled himself, even to the point of death (see Phil. 2:1-11). Humility, Cole says, is a “core quality” of organic leadership (p. 189). To drive his point further, he argues that even more than leaders, we need servants to make the world a better place.

The fourth section provides practical steps for growing organic leadership. The key to reproducing and growing leaders is mentoring. Cole recommends that leaders mentor others one at a time, one-on-one. Emerging leaders learn by on-the-job training and by teaching others what they themselves are learning. As mentees grow and mature, mentors provide appropriate need-oriented training.

Cole offers mentors “exit strategies” from the mentor relationship in section five. That is, when the emerging leader is ready to assume greater leadership responsibilities, it is time for the mentor to let go. The strategies are geared toward empowering others. Cole suggests that the real role of a leader is to equip others so that the leader is no longer necessary. The leader in effect becomes a “disposable” leader. Referring again to the concept of servant leadership, Cole explains that the one who wants to be great must be a servant of all. “As a leader in God’s kingdom,” Cole says, “your success is no longer to be evaluated by what you do but by what others around you are able to do” (p. 276). The author concludes the book with contemporary examples of leaders who live out the concepts he lays out in this book.