The EPTA meeting in 2014.

The conference theme, “Pentecostal Education in the 21st. century: Promises and Challenges”, was initiated by special guest speaker Dr. Allan H. Anderson from Birmingham University. His paper, on “Pentecostal-Charismatic Spirituality and Theological Education in Europe from a Global Perspective”, was, as he himself noted, “an extensively modified version of his keynote paper given at the Annual Meeting of the Society for Pentecostal Studies, Oral Roberts University, Tulsa, Oklahoma, March 2001, and published as “The Fury and Wonder ? Pentecostal-Charismatic Spirituality in Theological Education”, Pneuma: The Journal of the Society for Pentecostal Studies 23:2, Fall 2001, 287-302. Two quotations from Dr. Anderson’s excellent paper follows:

A serious and extensive revision of Pentecostal history needs to be done, in which the enormous contributions of the as yet unnamed indigenous pioneers is properly recognized, so that US American classical Pentecostals in particular shed their often-heard assumption that Pentecostalism is a made-in-the-USA product that has been exported to the world.Western theological educators should themselves be given thorough exposure to the contexts in which they work, in which the agenda is set by local people. They should first and foremost be learners, where they can listen to local concerns before presuming to teach. This probably means that before educators or missionaries from North America and Europe in other continents begin their work, they should first be apprenticed to local ministers and be thoroughly exposed to the local context. Through serving people in humility over an extended period of time, intercultural workers will learn many vital lessons that several years in theological seminaries back home did not teach, and this will be much more effective.

The next paper, on “Would Jesus have sent his disciples to Bible College today?” was presented by JEPTA (the Journal of the Evangelical Pentecostal Theological Association) editor Dr. Keith Warrington of Regents Theological College, UK. Additional papers included:

• “Decentralised, practical training vs. centralised, traditional Bible College” by Dr. Neil Hudson
• “Do we need a distinct Pentecostal approach to education in Europe” by Dr. Matthias Wenk
• “The early Church and the axis of history in Pentecostalism facing the 21st. century: Some Reflections” by Marc Turnage
• “Training for Missions – Anthropological Insights” by Dr. Jan-‘ke Alvarsson
• “Training national Leaders with English Text books” by Tanja Petrova

The European Pentecostal Theological Association is an inter-denominational academic and theological society. For more information about the EPTA, visit the EPTA website at: www.eptaonline.com/.

The second chapter from Professor Williams’ book, The Gift of the Holy Spirit Today, about the greatest reality of our time.

The Gift of the Holy Spirit Today: Background (Chapter 1)

Chapter Two: Dimensions

We come now to a consideration of the actual giving of the Holy Spirit. The Holy Spirit promised by the Father, sent by the Son, becomes an event in time and history. God gives His Spirit to human beings. It is therefore our concern to reflect upon some of the dimensions of this event that include both God and man. We shall mainly note the biblical text and thereafter make some reference to the contemporary scene.

The first thing we may observe in the Scripture is that God gives His Spirit in abundance. In the words of the Fourth Gospel, “It is not by measure that he gives the Spirit” (John 3:34).¹  The gift of the Holy Spirit is one of plenitude and boundlessness. The Spirit is lavished upon men, and those who receive this gift participate in the divine, abundant self-giving.

It is the word “outpouring”—the outpouring of the Spirit—that in the Scriptures particularly expresses this theme of abundance. We have already given several quotations from both Old and New Testaments where the word “outpouring” or “pouring out” occurs. Let us review the New Testament passages already mentioned. First, Peter on the Day of Pentecost identifies what has just happened with the prophecy of Joel concerning “the last days” when God would “pour out” His Spirit “on all flesh.” Second, thereafter, as Peter proclaims the gospel, he states it was the exalted Jesus who “poured out” the Holy Spirit.

Now we may turn to another account of the gift of the Holy Spirit—to the Gentiles at Caesarea. Again, we find the expression, “outpouring.” The relevant text reads that “the gift of the Holy Spirit had been poured out [also]²  on the Gentiles” (Acts 10:45). Thus the Gentile gathering at the house of Cornelius was blessed in the same manner as the disciples at Jerusalem. They likewise experienced the abundance of God’s gift of the Holy Spirit.

One other passage, outside Acts, in the epistles should also be noted. It is found in Titus 3:5-6 where Paul speaks of “the washing of regeneration and renewal in the Holy Spirit, [whom]³  he poured out upon us richly through Jesus Christ our Savior.” This is a beautiful statement that connects very closely the idea of outpouring and abundance: the Holy Spirit “poured out …richly”—and it happens through Jesus Christ.⁴

To summarize: what we have observed in these passages concerning the gift of the Holy Spirit is the lavishness of God’s action. He does not stint, He does not mete out something of Himself, something of His Spirit, but He gives in totality. God gives His Spirit in abundance.

As we turn briefly from the biblical record to the contemporary spiritual renewal, it is apparent that many people testify to the abundance of what they have received. There is often the sense of the lavishness of God in holding back nothing of His Spirit. There may have been growing hunger and thirst for the deep things of God, then a critical spiritual breakthrough came and God poured out His Spirit. For some there was such a plenitude of the divine presence and power, such a copiousness of God’s blessing, such totality of the Spirit’s bestowal that it seemed almost more than human existence could bear. It was all of God that man could receive of the eternal glory.⁵

We turn, in the second place, to a number of related themes that suggest the way God gives the Holy Spirit. Here we shall note such matters as the divine sovereignty, the suddenness and forcefulness of the gift. All of these, I believe, are contained in the idea of the Holy Spirit “falling upon” persons.

Two of the incidents in the book of Acts relating to the gift of the Holy Spirit make use of the language of “falling.” First, the account of the Holy Spirit being given to the Gentiles at Caesarea: “While Peter was still saying this [his message to the Gentiles], the Holy Spirit fell on all who heard the word” (10:44). Later Peter, rehearsing the event, says: “As I began to speak, the Holy Spirit fell on them just as on us at the beginning.” Thus not only what happened to the Gentiles at Caesarea but also earlier to the disciples at Jerusalem on the Day of Pentecost was a “falling” of the Holy Spirit.

The other incident in which the language of “falling” is used is that concerning the gift of the Holy Spirit to the Samaritans. Before they received the gift, the Holy Spirit “had not yet fallen on any of them” (8:16). Hence, when the Samaritans received the gift later, by implication, the Holy Spirit then fell upon them.

The aspect of God’s sovereign action is unmistakably present in the gift of the Holy Spirit. The word “falling” connotes an action “from above,” from heaven to earth and therefore totally initiated by God. God may give the Holy Spirit according to some specified pattern,⁶  or He may transcend all usual modes and freely send down the Holy Spirit. The sovereign “falling” of the Holy Spirit occurred in both Jerusalem and Caesarea, and therefore may happen again and again.

Related to this is the note of suddenness. It is apparent that in Jerusalem the Holy Spirit suddenly came. On the Day of Pentecost the disciples were all gathered together when “suddenly a sound came from heaven like the rush of a mighty wind …” (2:2). This was unmistakably the coming of the Holy Spirit—sent from heaven—and happened with no advance notice. It is equally apparent that the outpouring of the Spirit upon the Caesareans was sudden. For Peter’s sermon was interrupted by the falling of the Holy Spirit, obviously to the surprise of everyone gathered, Jew and Gentile alike.

Part Five of the series examined Yeshua’s¹ proclamation, “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill” (Matthew 5:17). We examined that this statement has, over the centuries, given many believers the impression that Yeshua did away with or annulled the Torah. Many have come to believe that its instructions and commandments are “inoperative” for today’s believer.

Christians have always been amazed and irritated by these words. Marcion, a theologian from the second century who rejected both the Old and a large portion of the New Testament as being too Jewish, was of the opinion that Jesus only could have said the opposite: that he had not come to fulfill the law but to annul it. Likewise, Rudolf Bultmann, one of the most influential exegetes of the twentieth century, thought that the statement could not possibly have been made by Jesus but that it had been ascribed to him by Judaizing Christians. Both of these theologians assumed that Jesus fundamentally rejected the Jewish law.²

Before we look into the ancient Hebrew perspective and potential understanding of Yeshua’s words and teachings—and join the “amazed and irritated”—it is important to keep one reality at the forefront. What you are about to read cannot at any time be separated from the crucial reality of God’s grace found through the shed blood of the Messiah. As we shall explore in the next issue of Pneuma Review, the form and function of some of the Torah began to take a new shape. The application of many of the biblical commandments—particularly in relationship to worship and sacrifice—took on a reality far beyond anything anyone in Israel had likely considered up to that age.

Lest anyone think that the following discourse discounts grace—far be it! If anything, Yeshua’s instructions throughout Matthew chapters 5-7 demonstrate quite clearly how totally depraved even the most conscientious and religiously observant human was or is, and how woefully insufficient works alone are.

___

In Part Five, we discovered that the phrase “I did not come to abolish but to fulfill” was a common euphemism used both in the first century and today in synagogues and yeshivas. A person who “abolished” the Torah was essentially teaching heresy.

“Annulling” a text from Scripture is also a rabbinic term, indicating that someone goes too far in interpreting a text and thereby actually decommissions it.³

On the other hand, a person who “fulfilled” the Torah had confirmed the Word in such a way that brought clarity and depth to its meaning. It blessed the assembly and helped them understand God’s Word in more relevant and applicable ways.

Yet another way of looking at this word “fulfill” is to find Old Testament parallels. The text Matthew uses is the Greek word pleroo (πλεροο, #4137 in the Strong’s). While it certainly can be translated as “fulfill,” it also means, “cause to abound, supply liberally, or bring to realization.”

But good exegesis demands that the Bible interpret itself. One apologist suggests that the Septuagint equivalent may have been the Hebrew word kum (םוק), meaning “to establish” or “confirm” based on its usage in both the Old Testament and the Mishnah. This same author writes, “If Yeshua used the word kum when He made His famous statement about ‘fulfilling’ the Torah and the Prophets, then He clearly meant that He came not to set the Torah aside but to establish the Torah, to confirm it, to see that it was carried out or obeyed the way God intended.”⁴

He is quick to point out that pleroo in the Greek Septuagint however, is not always translated not as kum, but as malei (אלמ). Malei is almost universally used as finishing something as far as it can be completed. If Yeshua was using the Hebrew parallel malei, rather than kum, new understanding may begin to take shape.

1 Kings 1:14 reads, “Behold, while you are still there speaking with the king, I will come in after you and confirm [malei] your words.” Jeremiah 44:25 reads similarly, “Thus says the Lord of hosts, the God of Israel, as follows: ‘As for you and your wives, you have spoken with your mouths and fulfilled [malei] it with your hands, saying, “We will certainly perform our vows that we have vowed, to burn sacrifices to the queen of heaven and pour out libations to her.” Go ahead and confirm [kum] your vows, and certainly perform your vows!’”

While on the one hand the word malei may mean complete as in “finish and be done with,” it is also used to “establish” or “confirm” a word or a vow. In this context, drawing parallels from the Greek pleroo to its potential Hebrew counterparts, kum or malei, we can equally and accurately derive the understanding, “to establish” or “confirm.”

Any Pentecostal/charismatic that has encountered a cessationist—those who believe the “supernatural” gifts of the Holy Spirit have ceased—has heard 1 Cor 13:8-10 quoted. “But whether there be prophecies, they shall fail; whether there be tongues; they shall cease; whether there be knowledge, it shall vanish away. For we know in part and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away” (KJV). As Pentecostal/charismatics, we disagree with how cessationists interpret this passage. But why did Paul write this? Was there some kind of “cessationism” in his day?

Professor Gene Green has been teaching at Wheaton since 1996.

Dr. Gene Green has written this essay to begin the exploration of the religious environment in which Paul wrote about this subject, something he says few have done. Dr. Green argues that 2 Peter and 1 Cor 12-14 were written as a response to a growing climate of skepticism concerning the validity of prophetic speech and other forms of divine communication. He begins by briefly describing what the Greeks and Romans believed about prophecies and other forms of divination, then he looks at ancient skepticism regarding divination. Included in this overview is an introduction to the Stoic and Epicurean debate about divination and the apostle Paul’s encounter with them in Acts 17. Green also points out a number of parallels between Paul and the non-Christian Greek Plutarch regarding the subject of divination.

Green writes that it appears that Paul gave admonitions in 1 Thess 5 because some in the church were attempting to prohibit manifestations of the Spirit. This is just one evidence that there indeed was a type of “cessationism” gaining ground even in the lifetime of the first apostles. Unknown to modern readers, the oracle of Delphi was geographically near Corinth. Therefore the debate among the Greeks regarding the cessation or continuance of the oracles and divination at Delphi has bearing upon Paul’s letters to the Corinthians.

Green writes, “A time of full knowledge is coming but until then the validity of partial revelations should be upheld. The apostle is far from embracing notions of prophetic decline but rather anticipates that day when revelation will be full and complete, a time when any form of divine inspiration will no longer be necessary” (p. 120). Paul and his Christian contemporaries were affirming the reality of divine revelation and pointing to the only true God of Abraham, Isaac, and Jacob as the source of genuine revelation.

… any silence that the glossolalists [tongue-speakers] in the church are to observe is to be self-imposed and does not come about due to the decline of the charismata.

The church is not to take the initiative in hindering any form of divine speech, but should rather encourage it: “be eager to prophesy, and do not forbid speaking in tongues” (1 Cor. 14.39). Suppression of divine speech within the congregation was not the proper way of handling the concerns that some in the congregation would have had concerning such manifestations. The church was, however, called upon to deal with charlatanry. Paul exhorted the Thessalonians to “test everything” and to “hold fast to what is good” (1 Thess. 5.21; cf. 2 Thess. 2.2, 15; 1 Cor. 14.29; 12.3, 10; cf. 1 Jn 4.1-3). So important was this value that the gifts of the Spirit known as the “discerning of spirits” functioned as a means of verifying the validity of prophetic utterances. the charge against prophetic charlatans was well known, as we have seen, and Paul will have none of it in the church. His way of dealing with this issue, however, was not to suppress the use of the gift but rather by instituting a means of verification (some parenthetical statements not included, p. 121).

Green argues that 1 Cor 14 and 1 Thess 5 show that the church is to do nothing to hinder genuine divine speech, but rather encourage it. Dealing with prophetic charlatans was to be done by instituting verification, not by suppressing the use of the gifts.

Vinson Synan, The Century of the Holy Spirit: 100 Years Of Pentecostal And Charismatic Renewal, 1901-2001 (Thomas Nelson Publishers, 2001), 484 pages.

Vinson Synan has lived many of the 100 years he chronicles in his latest book which was published to be ready for the World Pentecostal Conference in Los Angeles in May 2000. Actually the book contains 15 chapters or sections, seven of which were written by Synan and nine other familiar names wrote the rest.

The book starts with an overview of the last century—the Pentecostal century. Synan then reviews our Pentecostal roots describing the Holiness setting that emerged in the 19^th century and set the stage for the Azusa Street revival and all that followed.

We learn of the global impact of the revival and then there are chapters on the Holiness Pentecostal Churches, the “Finished Work” Pentecostal Churches, the charismatic renewal at mid century and later in the established mainline denominations.

There are chapters on the Catholic Charismatic renewal, women in the movement, African American Pentecostal Churches and Hispanic Churches. Most of the white Pentecostal North Americans have no idea of the importance and place of the African American Pentecostal churches and this book will help bridge that unfortunate gap. There is a chapter about the healers and the televangelists of the last 55 years. The book closes with Synan’s synopsis of the last hundred years, an excellent study on our growth by David Barrett, and a chronology of our God’s dealing with the Pentecostal church starting from its beginning unto today. There are also predictions of things to come, some of which are hard to even imagine.

Synan is one of my favorite contemporary historians. His earlier books on the Pentecostal Holiness traditions are the best treatment of much of our history. I, like Synan, have lived 70 years of that history so for me the book is filled with stories of people I know, places I have gone and meetings that I attended in my own quest to be filled with the Holy Spirit and thus endued with power from on high.

One aspect of the book that I found disappointing was that while the guest authors brought the reader up almost to the end of the century in their respective chapters, all of Synan’s portions ended in the late 1980’s. The last five to ten years of the century were not covered in his half of the book. There is never enough time.

Nonetheless it is the best summary of last century available. I use this book as the main text in my course on Revivals at Pacific Rim Bible College. It belongs in the library of every Pentecostal preacher, adherent, and student.

Reviewed by H. Murray Hohns

Publisher’s page: http://www.thomasnelson.com/the-century-of-the-holy-spirit

Pastor Harvey takes a serious look at how we interpret God’s Word and cautions us to avoid the trap of subjective impressions.

Meet Sarah, a widow and mother of two small children. Sarah’s life tends to ricochet between Frenzy and Loneliness, with frequent stops at a place called Exhaustion. Yet Sarah has a source of hope and courage which few outside her church can relate to. That source is her Bible.

Image: Matthew Wiebe.

In the aftermath of the accident that took her husband’s life, many sought to offer Sarah words of comfort. Most of the non-Christians mumbled something about freak events or made vague references to “being strong.” The responses of believers, however, were less predictable: perhaps Satan had been able to strike because the family defenses were down; others sympathized, saying that God did not desire this untimely death; some questioned God’s goodness for allowing the accident. Eventually there were even rumors that the accident had been divine judgment on what “must have been” a secret, scandalous life. Through it all, Sarah remained steadfast. She had read God’s Word.

For each of these people—Christian or non-Christian, wise or foolish, right or wrong—tragedy revealed theology. An unexpected death exposed deeply rooted beliefs about the character and nature of God. This echoes one of the inescapable facts of human existence: we all believe something about God. We are therefore all theologians of a sort, and our theology is reflected in our daily lives. Given the hope she holds and the health she displays, it appears as if Sarah, unlike her would-be comforters, is a very capable theologian.

A Good Workman

Theology literally means “the study of God.” And because the foundation of theology is the Bible, a good theologian is simply a Christian who takes Scripture seriously.

To illustrate his point, Paul introduces the workman. “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth” (2 Tim 2:15). The workman is a good theologian because he handles Scripture correctly. This passage presents believers with fundamental assumptions regarding the stewardship of God’s Word. Correctly handling the Word of truth:

1. is our responsibility
2. begins with “doing your best”
3. involves hard work (becoming a “workman”)
4. elicits approval rather than shame before God
5. will make us good theologians

Christians are defined and guided by the truth of a specific Book. We are to be a people distinguished by our faithful handling of The Book. This is an awesome privilege. It is also a fearsome responsibility.

Reclaiming the Mind

Our secular, therapeutic culture teaches that feelings trump thought. Today, emotion is erroneously equated with insight, and impulse is deemed to be wisdom. Even within the church, some see the mind as a hindrance to truth, either quenching the Spirit through over-analysis, or creating modern-day Pharisees who mouth pious platitudes about God. But Paul’s final letter clarifies the centrality of the mind in the pursuit of truth: “Reflect on what I am saying, for the Lord will give you insight into all this” (2 Tim 2:7). Under the inspiration of the Holy Spirit, Paul is teaching that correct handling of Scripture springs from correct thinking about Scripture. True insight is always preceded by mental reflection.

As people of The Book, the church is called to reclaim the mind. We must transition from owning our Bibles to handling our Bibles. Right handling of the Word of truth requires Spirit-led thinking.

The mind is the leading faculty of the soul. When the mind fixes upon an object or course of action, the will and the affections (heart) follow suit. They are incapable of any other consideration … The mind’s office is to guide, to direct, to choose, and to lead.¹

Without the mind’s tutelage, the heart will never discover truth. But as the mind leads us into discovering God’s truth, the will chooses, and the heart rejoices in that choice. The road to good theology is one where neither mind, will, nor affections travel alone. Isolate and exalt any one of these and you have a dangerous imbalance.

To the gift-rich but theologically deficient Corinthians, Paul offered this advice, “Stop thinking like children. In regard to evil be infants, but in your thinking be adults” (1 Cor 14:20). When it comes to spiritual growth, adult thinking creates good theologians.

James Beck and Craig Blomberg, eds., Two Views On Women in Ministry (Zondervan, 2001), 383 pages.

In the first century the apostles had to struggle with the Gentiles. Can they be accepted as equals in the faith? Can they be raised to positions of deacons, overseers, and elders? Can a Gentile actually be ordained to lead a congregation?

Before Christ, these questions would have been considered absurd and not given a second thought. Yet through the blood of the Lamb, the absurd was becoming commonplace.

Now we find ourselves in an era that has its own questions and challenges. What about women in ministry? Zondervan Publishing House has taken on the task of examining that question in Two Views On Women in Ministry by editors James Beck and Craig Blomberg.

To the book’s great credit, efforts have been made to avoid vocabulary that inflames many such debates and belittles other brothers and sisters of the faith. As a result, even though the reader may not agree on every point (after all, the book presents two views), when “cooler heads prevail” it is far easier to hear and consider both sides of the issue.

The 2005 Revised Edition.

Another appreciable quality to Two Views On Women in Ministry is a general avoidance to compare modern secular feminism to any claim the Bible does or does not make regarding women in ministry. This keeps the reader engaged in God’s Word and its culture, rather than allowing the subject matter to be influenced by contemporary societal forces.

The debate is not always centered specifically on Paul’s epistles, but—on the whole—takes a “complete Bible” approach, allowing the reader to reach his or her conclusions on a much wider field of vision and biblical scholarship.

Each of the four units, two on egalitarianism and two on complementarianism, conclude with poignant questions from the book’s editors—giving readers a more intimate glimpse into each writer’s position.

Craig S. Keener aptly espouses various doctrinal issues from an egalitarian position—with a fair amount of time spent in the Old Testament. At the very least, he poses questions the complementarian side does not answer in this book. Linda L. Belleville tackles the tedious topics of Greek translation, likewise challenging some of the more traditional arguments of women in leadership. If you’re not up on your Greek, this section may prove trying, but is worth the investment. Both professors were amply published in the 1990s, but Two Views presents materials and scholarship new for this century.

On the complementarian side (also known as traditional or hierarchic) we have authors Thomas R. Schreiner and Ann L. Bowman.

Half of the Churches in America

• are growing
• have fewer than 100 participating adults (25% have less than 50)
• are located in a rural or small town setting
• Less than 10% of all churches in America have more than 1000 in attendance.

Keys to Growth

Growing churches report that they:

• welcome change
• have cultural affinity—finding “our kind of people”
• are organized to put their vision in action
• offer inspirational worship
• provide care for their members and are involved in their communities
• teach moral standards
• strengthen congregational vitality by using promotional programs

Source: http://fact.hartsem.edu/executive_summary.htm

Searching for Meaning

One-half of all Americans admit they are searching for the meaning and purpose in life, and the figure is no different among those that claim to be born-again.

Source: http://www.barna.org/cgi-bin/PagePressRelease.asp?PressReleaseID=68

Something to think about:

People who visit your church are searching for meaning and purpose. Will they find the answer? Are people already in your congregation searching for meaning?

“Only God is Free” Geoffrey Bromiley. Christianity Today (Feb 4, 2002), pp. 72-75

Want to read more of what others are saying about God’s control and man’s freedom? This professor emeritus at Fuller Theological Seminary specifically addresses openness theology and says that it has an incorrect view of God and man’s freedom.

www.christianitytoday.com/ct/2002/february4/9.72.html

“The Mysterious World of Islam” Charisma (Feb 2002), pp. 40-48

Charisma offers a diverse panel of seven experts to discuss what Muslims believe and offering suggestions how to proclaim Jesus to them. For other periodicals discussing the relation of Islam and Christianity, see also:

“Is the God of Muhammad the Father of Jesus?” Timothy George. Christianity Today (Feb 4, 2002), pp. 28 –35. www.christianitytoday.com/ct/2002/february4/1.28.html

Mission Frontiers (Vol 23, No 4, Dec 2001). “Many Faces of Islam” issue.

“Building Your Personal Library” Phil Cooke. Ministries Today (Jan/Feb 2002), pp. 40-44, 48.

Phil Cooke offers great reasons for building an effective library for the Christian leader while subtly diffusing the error of shallowness prevalent today. Includes excellent practical advice on how to build your library and what to include.

Your Church Nov/Dec 2001 (Vol 47, No 6)

Is your congregation out of classroom space? Thinking of updating your pews? Every issue of Your Church offers numerous practical articles about the facilities and operation of a congregation, from legal concerns to lighting. For example, the December/November issue is dedicated to church furnishings. The March/April edition concentrates on constructing a new church building. Your Church is a publication of Christianity Today, Inc., and you can find their on-line Church buyer’s Guide at www.yourchurch.net [site no longer active, as of June 2014].

“Zimbabwe opens floodgates for whole African Continent” Ted Olsen. DAWN Report (Issue 46, Mar 2002), pp. 1-2.

What can the united efforts of praying believers accomplish in one nation? Ted Olsen, in this special “The Deep and Wide African Church” issue, reports that by the grace of God, 10,000 new churches were planted in Zimbabwe in the last 12 years.

For more reports of what God is doing in Africa, see:

“Miracles in Mozambique” C. Hope Flinchbaugh. Ministries Today (Mar/Apr 2002), pp. 46-51.

“One African Nation Under God” Ted Olsen. Christianity Today (Feb 4, 2002) , pp. 36-43. www.christianitytoday.com/ct/2002/february4/3.36.html

“Nigeria’s Miracle” J. Lee Grady. Charisma (May 2002), pp. 38-50, 83.

“Nuptial Agreements” Agnieszka Tennant. Christianity Today (Mar 11, 2002) Pp. 58-65

Explains the two major models of marriage taught and believed by evangelicals: complementarian and egalitarian. Also shows that when couples practice biblical principles, both models look rather similar.
www.christianitytoday.com/ct/2002/march11/4.58.html