If you read the biographical information about Dr. Hämäläinen on the back cover of the book you will see that he is very involved in both Pentecostalism and missions. Here are just two of the ministries that he has served in: the World Missions Commission of the Pentecostal World Fellowship, he was its founding chairman, and the Asia Pentecostal Mission (back cover). He is also the co-author of To the Ends of the Earth: Building a National Missionary Sending Structure (Baguio City, Philippines: Asia Pacific Theological Seminary Press, 2020) which he wrote with Ulf Strohbehn [Editor’s note: read John Lathrop’s review]. The Holy Spirit and missions go together, Jesus connected the two in Acts 1:8. In that verse He said that the power of the Holy Spirit would enable His followers to be witnesses for Him.

Section 1 of the book is called “Vital Aspects of the Holy Spirit” (pages 5,10). Hämäläinen says that this section deals with “matters related to the actions of the Holy Spirit” (page 8). After an introductory section the remainder of this section is divided into five subcategories (page 5). He writes about why the Baptism with the Holy Spirit is important (pages 10-16), the purpose of the power of the Holy Spirit, which is equipping for outreach (pages 16-21), spiritual gifts (pages 22-48), the fruit of the Holy Spirit (pages 49-61), and how signs and wonders follow the preaching of the Word of God (pages 61-64).

Section 3 is titled “Features Related to Church Activities” (pages 5, 89). The writer says that this section deals with “characteristics related to the activities of the church” (page 8), it contains 9 subcategories (page 5). These deal with: the importance of the local church, with considerable space given to the subject of water baptism (pages 89-95), evangelism and church growth (pages 95-98), revival and success (pages 99-102), the “Priesthood of All Believers” (pages 102-107), the central importance of the Bible (pages 107-113), a holistic view of humanity (pages 113-117), being culturally sensitive (pages 118-122), church unity (pages 123-128), balancing structure and the leadership of the Holy Spirit (pages 129-132), and prayer (pages 132-139).

The conclusion of the book is very brief, just 2 pages. In it the author references Psalm 71:18 in which the psalmist speaks about declaring God’s power to the next generation. This is Dr. Hämäläinen’s desire. He wants to point the younger generations to the time-tested truths that have produced great blessings to peoples around the globe (page 140). He believes that the ministry of the Holy Spirit has played a vital role in the growth and success of the Pentecostal/Charismatic movements (pages 140-141). Near the beginning of the book he urged readers to “dig into the original foundations” which caused such tremendous growth in the early church (page 9). When we do we will have a truly biblical Pentecostal faith.

As one scans the topics mentioned above it becomes clear that a lot of ground is covered in this volume. Some of the material is decidedly Pentecostal in nature and some of the content would be held in common with other Bible-believing Christians. The author affirms the positive aspects of Pentecostalism, for example its belief in and reliance on the ministry of the Holy Spirit (page 9) but he also acknowledges some of its weaknesses. For example, some in the Pentecostal Movement adhere to a Word of Faith or prosperity gospel (page 101) and Pentecostalism has a reputation of fracturing or dividing (page 123). Dr. Hämäläinen is very familiar with the Pentecostal experience and movement. He was filled with the Holy Spirit when he was 12 years old (page 13). And his ministry involvements, which are listed on the back cover of the book, have put him in touch with Pentecostals around the world.

Reviewed by John Lathrop

Further Reading

“The Importance of Baptism with the Holy Spirit” an excerpt from Arto Hämäläinen’s book, The DNA of the Spirit-Empowered Christians and Churches

Robert Banks’ ministry experience includes being a professor and an author, he has also lectured at seminaries in various Asian countries (biographical information on the back cover). This book is Volume 3 in the APTS Press Occasional Papers Series (page v). The text is an expanded development of the lectures that the author gave when he presented the William Menzies Annual Lectures at Asia Pacific Theological Seminary in 2021 (page vii). In writing this current volume Banks drew from some of his earlier writings and research (page vii-viii).

As the title of the book indicates its focus is the apostle Paul, in particular, the versatility of the apostle is noted. After the front matter, which includes the Publisher’s Preface, Acknowledgements, a brief entry titled “Paul’s Versatility” by James Stalker D. D., and an Introduction (“Specialist or Generalist?”), the book is composed of 3 parts and a conclusion. Part 1 (pages 5-37) focuses on Paul as an “Artisan Missioner,” Part 2 (pages 39-72) looks at Paul as a “Community Developer.” Part 3 (pages 73-102) is given to a consideration of Paul as a “Pastoral Educator.” Each of these parts is composed of two chapters, the book closes with the Conclusion (pages 103-108).

Part 1, “Artisan Missioner,” consists of Chapters 1 and 2. In these chapters Banks gives attention to what Paul is perhaps best known for: his missionary activities. In Chapter 1, “Cross-Cultural Innovator,” the author writes about the apostle’s efforts to take the gospel to others, to those who had not previously heard, including the Gentiles (pages 11, 7-9). As he pursued this ministry Paul traveled long distances (pages 8-9). Banks points out that Paul’s life and experiences uniquely qualified him for working with different kinds of people (pages 12-13). While he engaged in his Christian ministry, he was not a full-time missionary in our contemporary understanding of the term (page 10). The apostle was not content to just evangelize, Banks notes that he also labored to establish communities of faith, churches (page 9). He gives some attention to Paul’s evangelistic strategy (pages 15-17). The key text for this is Paul’s words in 1 Corinthians 9:19-23 (page 15). It is clear from this passage that the apostle could be versatile, or flexible, as he sought to lead people to a saving knowledge of Jesus Christ. Chapter 1 also includes brief sections on Paul’s pastoral approach (pages 17-18) and personal practice (pages 18-19).

In Chapter 2, “Flexible Response Planner,” the author gives attention to some of the guidance that the apostle received and how he responded to it. He notes that while the Holy Spirit was involved, some of Paul’s movements seem to have been influenced by circumstances and personal relationships (pages 24-27). In this regard too we see that Paul could be flexible.

Chapter 4, “Distinctive Lifestyle Exemplar,” gives attention to Paul’s dual citizenship, his citizenship on earth and in heaven (pages 55-58). It also takes a look at the apostle’s approach to making decisions about how believers should conduct themselves in this world when confronted with various issues (pages 60-62). Banks, referencing Longenecker, notes that Paul considered some issues “vital” in which case all believers should take one course of action, while others were less critical and offered some measure of freedom so that a believer could take one course of action or another (page 61).

Part 3 looks at Paul as a “Pastoral Educator.” This section is also made up of two chapters, Chapters 5 and 6. Chapter 5 focuses on the apostle as a “Life-Shaped Theologian” (pages 75-89). This chapter basically explores the question of whether theology shapes experience or experience shapes theology (page 75). In the course of the chapter Banks points out that Paul’s experiences had a significant impact on his beliefs.

Chapter 6 gives attention to Paul as a “Learning-Oriented Teacher.” Banks notes that Paul saw a number of different venues as places for teaching and learning, he writes “For Paul, teaching and learning takes place in lecture halls and house churches, in city centers and on road trips, in workplaces and local homes” (page 92). He further notes that this learning can take place in a variety of ways, these include: stories and ideas, conversations and instruction, experience and knowledge, emotions and thoughts, imagination and information, and practice and reflection (pages 92-101).

I think there are two things that are of special note in this book. First, the author’s description of a first-century Christian worship service (page 41). In reading this the contemporary believer can easily see that there is a marked difference between what many of us experience as church today and what the apostolic churches experienced. Second, I found interesting what the author brought out about the complexities of Paul and how he navigated his Christian life and ministry. Paul was both principled and flexible and knew which matters were negotiable and which were not. He was a master at contextualization. The book truly lives up to its title, it is about The Versatility of Paul. I think that serious readers of Scripture will find much to ponder in this volume.

Reviewed by John Lathrop

USA Publisher page: https://wipfandstock.com/9781666773774/versatility-of-paul/

For a sample chapter, go to: https://www.aptspress.org/wp-content/uploads/2022/12/Free-Sample-The-Versatality-of-Paul-2.pdf

The doctrine of the Holy Spirit has been present from the time of the primitive church and on into the 20th century. However, generally speak­ing, what has been lacking is His concrete influence in the same way that was evident in the early days of Pentecost, in the primitive churches, and among the proclaimers of the gospel at that time. That faith returned and started to grow among the holiness movements in the United States in the 19th century. It was faith in the fact that the Holy Spirit can presently fill the believer so that he/she speaks in new tongues, can prophesy, or become a channel for another of the spiritual gifts. That phenomenon of speaking in tongues began to increasingly appear throughout the world. The Pentecostal movement did not start in a vacuum. Its explosive spread in the 20th century was, however, a surprise.

I will now more intensely observe some central elements in the work of the Holy Spirit. These seem to have a pivotal role in the composition of the Pentecostal DNA.

The Importance of Baptism with the Holy Spirit

In our lives we strive for things that have significance. An athlete is ready to work hard in order to reach his/her ultimate fitness. A cook is ready to spend time in creating a unique taste experience. A musician repeatedly practices tone sequence until he/she is finally satisfied.

Jesus gave the promise of sending the Holy Spirit as the source of power for us. He did not say he would send power, but that He would send the Holy Spirit which would bestow power in us. The Holy Spirit is a person, one of the three persons of the Godhead. That fact provides the correct basis of our attitude toward Him. Power is impersonal. The Holy Spirit sees, feels, rejoices, mourns, comforts, defends, equips, serves, exhorts, upholds. It is important to us that He entrusts us with power. The Old Testament already gave a clear message regarding the Holy Spirit: “Not by might nor by power, but by my Spirit, says the Lord Almighty.” (Zech. 4:6)

“When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting …All of them were filled with the Holy Spirit…” (Acts 2:1-4) Their waiting was rewarded. The followers of Jesus were always focused on seeing His kingdom estab­lished on earth. He had taught them to pray for the coming of God’s king­dom. The will of God would be realized in heaven as well as on earth. This right expectation needed a correction in emphasis. It was not for them to know exact timetables. (Acts 1:7) There was something more important. Jesus instructed them in this way: “But you will receive pow­er when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8)

Receiving power is connected to the infilling of the Holy Spirit. It has a special purpose. This power is not for bodybuilding nor for boasting about brawn. It is power for service. Jesus did not send His servants out with their own power. His intent was to equip them extraordinarily well for the task He was sending them to accomplish.

This chapter is an excerpt from Arto Hämäläinen’s book, The DNA of the Spirit-Empowered Christians and Churches (2023). Part of the Peace by the Spirit Series.

The promise of the Spirit to the disciples was fulfilled on the day of Pentecost. At the same it gave birth to the church. The apostles served the multitude of thousands by leading them to faith in Jesus and by bap­tizing them. The power given to them enabled this action. The power was there for a purpose, for spreading the gospel, for giving birth and providing care for the community of believers, and for the spreading of the kingdom of God.

On the day of Pentecost, Peter reminded his hearers of the promised infilling of the Holy Spirit for all believers. “The promise is for you and your children and for all who are far off – for all whom the Lord our God will call.” (Acts 2:39) Unfortunately, this emphasis and the desire for this privilege among the believers started to weaken in the churches during the following centuries. References to the work of the Holy Spirit can still be found long after the first outpouring of the Spirit, but the workings of the Holy Spirit were no longer a center of focus. Here and there people received charismatic experiences. In my home country, Finland, there were people in a few revival movements in the Lutheran church a few hundred years ago who had charismatic experiences such as speaking in tongues.³ The same kind of experiences took place in the history of many other countries.

The attitude of waiting for a filling with the Spirit is no longer at the forefront but remains in the background in many Pentecostal churches. The teaching about Spirit baptism and the steps toward receiving it have been forgotten or at least is very limited. The danger is that the meaning of the infilling of the Spirit is not understood or the experience of the infilling is not expected. The whole picture has somehow become distort­ed. To be filled has become a norm which is to be accomplished in order not to appear to be a lower level Pentecostal. This can lead to mental pressure and to a loss of the whole kernel of the matter. The baptism of the Holy Spirit is a gift, not a result of merit. Jesus taught that God loved His children and gave them good gifts including the Holy Spirit. “If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him.” (Luke 11:13)

God is pleased to give the fullness of the Spirit. Therefore, it can be expected without stress or any pressure. It is a gift. What else can we do when receiving a gift than to be thankful? Gratefulness is the basic atti­tude in waiting for it.

The undisputed leader of the Swedish Pentecostal movement from its beginning and for a long time after was pastor Lewi Pethrus. To be filled with the Holy Spirit was so important to Pethrus that he travelled to Oslo to meet with Methodist pastor Thomas Barratt for three weeks. The latter had experienced Spirit baptism some time earlier in United States, and was now teaching it in Norway. During those weeks, however, Pethrus did not experience Spirit baptism. “But I received something almost as precious than the very experience,” he writes later. The key matter to him was to understand that it is received by faith, as Paul writes in his let­ter to the Galatians: “I would like to learn just one thing from you: Did you receive the Spirit by the works of the law, or by believing what you learned?” (Gal. 3:2)⁴

In the New Testament we find that some people had a special gift in leading people to experience being filled with the Holy Spirit. Peter and John were sent to Samaria where a revival occurred as a result of the work of Philip the evangelist. After they laid their hands on the new believers, they experienced the infilling of the Holy Spirit. People like them which have this special gift have been and are still in the churches. In Finland, we have had pastor Arthur Kukkula lead thousands of believers into Spir­it baptism, among them the internationally known evangelist Reinhard Bonnke. It took place when Bonnke was still a young boy. Kukkula could not imagine this teenager becoming one of the most effective gospel preachers ever, leading more than 17 million people to Jesus.

I also experienced the infilling of the Holy Spirit as a young boy of 12 years in my home city of Lappeenranta in Finland. Pastor Arthur Kukku­la was praying for me, and I still remember the moment when I received this blessing. Suddenly I felt like heaven was opened and a stream was flowing from there, touching my innermost being. I started speaking in tongues. It was very natural and spontaneous, something which I could not initiate myself.

Although God uses special people for leading others into the fullness of the Holy Spirit, it is important to remember that He is sovereign and acts as He likes. Many people have experienced the filling without any laying on of hands or special prayer. It is the Lord himself who pours out His Spirit, and people are only His servants, but not always needed. The Holy Spirit can fill a person in bed at night, or when he/she is driving the car, when jogging, preparing food, or when reading the Bible, etc. The most important factor is the openness or preparedness of the individual. Mary, the mother of Jesus had a very unique task. Through an angel she received an invitation to fulfill it. A special act of the Holy Spirit was involved in that experience. In receiving a promise, Mary’s attitude was a model for anyone who is waiting for the presence and leading of the Holy Spirit. “I am the Lord’s servant,” Mary answered. “May your word to me be fulfilled.” (Luke 1:38)

We are the Lord’s servants. As Peter taught on the day of Pentecost, the Lord has promised the gift of the Holy Spirit to every believer. Along with Mary let us say: “May your word to me be fulfilled!”

How can we be sure we have been filled with the Holy Spirit? What are the signs of it according to the New Testament?

1. “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.” (Acts 2:4)
2. “The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles. For they heard them speaking in tongues and praising God.” (Acts 10:45-46)
3. “When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied.” (Acts 19:6)

In all of these contexts, speaking in tongues is mentioned as a conse­quence of the infilling with the Holy Spirit. In one case, prophesying also is mentioned. Even there, however, speaking in tongues is mentioned. This has been the foundational teaching of classical Pentecostalism re­garding the evidence of being filled with the Holy Spirit. This is a major difference between the charismatic movement and classical Pentecostal­ism. Although there is some variance among Pentecostals in relationship to this sign, it is very clear, e.g. in the World Assemblies of God Fellow­ship (WAGF). This Pentecostal family includes about 68 million Pente­costals (2018).

The breakthrough of global Pentecostalism took place in Los Angeles in 1906. The infilling with the Holy Spirit accompanied with the sign of speaking in tongues had been experienced in Topeka, Kansas already in 1901. Agnes Ozman, a student in the Bible school there became a witness to the fact that Pentecostal experiences are not a phenomenon only of the first century.⁷ During the entire second half of the 19th century, in the American Holiness movement, there was typically an expectation of the baptism in the Holy Spirit. That was the ground from which the Pente­costal revival emerged.

The same was experienced also in my home country of Finland. In the beginning of the last century, Pietari Brofeldt described the expectancy in this way: “We all were surrendered before the face of God in order to receive the Holy Spirit who was promised to all who believe. We were so given up to this issue that we came together in the mornings and often returned by the last tram stopping in a coffee house for eating a porridge.” Brofeldt assumed that there were no more devoted waiters on the infilling of the Holy Spirit elsewhere. His observation was that the concentration was so much on waiting that thanking in faith was left to a lesser role.⁸ In any case, in the long run, people experienced the infilling of the Spirit which led to the breakthrough of the Pentecostal movement in Finland.

Although the outpouring of the Holy Spirit in Los Angeles was decisive for the spread of Pentecostalism more than one hundred years ago, Pen­tecostal experiences took place in various locations around the world. The revival in Wales and in the Ramabai Pandita’s girls’ home in India, and a strong spiritual movement in Korea, paved the way for the global Pentecostal movement and were the first heralds for it.⁹

Questions to church leaders:

1. When was the last time that you taught about the baptism of the Holy Spirit and the importance of the role of the Holy Spirit?
2. When was the last time you prayed for the infilling of the Holy Spirit for those who are seeking for it?

PR

This chapter is an excerpt from Arto Hämäläinen’s book, The DNA of the Spirit-Empowered Christians and Churches. Used with permission.

Scripture quotations taken from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica Inc.® Used by permission. All rights reserved worldwide.

The “NIV,” “New International Version,” “Biblica,” “International Bible Society,” and the Biblica Logo are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc. Used with permission.

Notes

Please see Arto Hämäläinen’s book, The DNA of the Spirit-Empowered Christians and Churches for complete citations.

³ J. Ruohomäki, 273, Aikamedia, 2009.

⁴ Pethrus, 97.

⁵ Ibid., 101-103.

⁶ Miller, 2005, 332.

⁷ Synan, 2001, 1.

⁸ Brofeldt, 1932, 30.

⁹ Anderson, 2013, 25-36.

Christian History Institute (CHI), publisher of Christian History magazine (CH), announces the publication of issue #148, titled: Lilias Trotter – the life, work and surprising legacy of an unsung artist and missionary. The issue includes four Trotter articles and a large collection of Trotter paintings to further document the life and times of Lilias Trotter (1853-1928), an unsung but  pioneering woman of the Victorian era, whose inspired literature, art and life-long commitment to missions exemplifies the Christian calling to go forth and disciple nations (Matthew 28:19).

Early in her ministry and while in her hometown of London, England, Trotter served alongside D. L. Moody and Hannah Whitall Smith, and the leaders of the YWCA movement. But, most notably, her inspired vision helped pioneer the independent & voluntary missionary work in Islamic French Algeria. Trotter tirelessly and faithfully reached out to the diverse people groups of North Africa from 1888 until her death in 1928.

Fueled by an enduring passion for making known the universal love of Christ, she uniquely influenced Muslim Sufi mystics, with whom she recognized a familiar zeal and passion to know God. Her spiritual and artistic legacy continues to influence the North African culture into the present.

The leading European art critic of the day, John Ruskin, recognized Trotter’s potential when she was but 23 years of age and promised a stellar art career. “Trotter turned Ruskin down,” said CH managing editor, Jennifer Woodruff Tait. “She continued to paint, she continued to serve, and she eventually went to Algiers as a missionary—not with an organization, but on her own. … She managed, in the course of her life and work, to meet, influence, and be influenced by many famous people, and to leave a legacy you may not even realize belongs to her, from many modern missionary methods to the song ‘Turn Your Eyes Upon Jesus.’ But she did not follow any expected path.”

Issue #148, contains seven full-length features and six side-bar articles; illustrations, photos & rare artwork; a chronological timeline, and an extensive reading list of related books & materials.

Did you know? Lilias Trotter - Lilias Trotter’s life intersected many trends in Victorian art, culture, mission, and service work by the editors

Editor’s note: Lilias Trotter – Trotter loved art but loved Jesus more by Jennifer Woodruff Tait

Artists, angels, apostles, and the abode of peace – Some of Trotter’s friends, colleagues, and mentors by Jennifer Boardman

“The marvel of springtime” – Hope in Christ for your soul’s next grace by Lilias Trotter

“The heart of every flower” – Lilias Trotter and George MacDonald by Jennifer Trafton

Minds occupied with heaven – Organizing lay people for piety and service in the Nineteenth Century by Kevin Belmonte

“Life is reigning, not death” – What it means to be born again by Lilias Trotter

Christian History Timeline: Lilias Trotter – A life of art and service. Trotter’s experiences amid the cultural and missional currents of the nineteenth & early twentieth centuries by the editors

God told her to go – Like Trotter, Amy Carmichael blazed her own missionary trail by Jennifer Woodruff Tait

“Joy and peace from the first step” – Christ for the Sufis by Lilias Trotter

“Turn full your soul’s vision to Jesus” – An ocean of grace and power lying all around us by Lilias Trotter

“A long drink of cool water” – After she resolved the role of art in her life, Trotter went back to her London work with renewed fervor and dedication by Miriam Huffman Rockness and the editors

Lilias Trotter: art, culture, mission – Questions for reflection

Recommended resources: Lilias Trotter - About the life and work of Lilias Trotter, Victorian art, piety, and missions, in these resources recommended by authors and CH staff by the editors

The entire archive of Christian History magazine issues is searchable, along with related books, videos, and study-guides, using the website’s search engine feature. A magazine subscription, available only by donation, is offered at no-cost as a study resource for homeschoolers, church libraries, middle/high schools, and colleges & universities. It is the mission of CHI donors and staff to make this resource as widely and freely available as possible (donations gratefully accepted). The archive of CH issues can be read online at: https://christianhistoryinstitute.org/magazine

Christian History Institute
www.ChristianHistoryInstitute.org
Worcester, PA

“… the prophet makes clear that [Amos’ audience] celebrate a different god, one they might call Yahweh but one who was nevertheless a deity of their own making. It was a god of blessing and goodness, with no rough edges.

“Theirs was worship disconnected from reality and the living God.”

“Prophetic Anticipation Builds: Unblemished Red Heifers for Temple Ceremony Soon Come of Age” CBN (March 17, 2023).

Messianic teacher Kevin Williams writes: “In case you follow such things, it looks like we are about a year away from a potential Red Heifer update. The article says during the spring of 2024, but based on the other things in the article, I think the fall feasts are more likely. The article is intriguing though, regarding nine pure priests, the secured location, and the notion that the next temple will be ‘a house of prayer for all nations.’”

Richard R. Hammar, “Expanding Abuse Victims’ Rights and What It Means for Churches” Church Law & Tax.

From this landing page, Attorney and CPA, Richard Hammar launches a 4-part series on what the expansion of abuse victims’ rights means for churches.

“50,000 mosques have closed in Iran – Are Iranians seeking truth outside of Islam?” AllArab.News (August 16, 2023).

Here is exciting confirmation that God is doing something in Iran. Thanks to Iran Alive Ministries for pointing out this story of how 50,000 out of Iran’s 75,000 mosques have closed.

Image: Steven Coffey

Sam Storms, “Why Are Charismatics So Weird?” Enjoying God Blog (August 21, 2023).

No thinking Pentecostal/charismatic has ever denied that some that identify with that label do bizarre things and teach strange doctrines. Retired pastor and scholar Sam Storms argues that when cessationists (those who say the miraculous ministry of the Holy Spirit has ceased) hold up these undeniably bizarre examples as if they represent all Pentecostal/charismatics they are being deceitful and not acting like Christ.

Daniel K. Williams, “Evangelicals’ Theology of the Church Must Be Born Again: The ‘Great Dechurching’ is an opportunity for our tradition to rediscover a more enduring ecclesiology” Christianity Today (August 24, 2023).

PR

Is the Church in China Predominantly Pentecostal?

Author’s Preface
Part 1: Introduction
Part 2: The House Church Networks
Part 3: Gaining Perspective: A Contextual Assessment

PneumaReview.com reader ISC wrote:

Actually, I don’t think the True Jesus Church [discussed in “Is the Chinese Church Predominantly Pentecostal? Part 3: Gaining Perspective“] was directly influenced by Pentecostal Truths (Wuxunjie zhenlibao). I had a chit-chat with Prof. Bays during the break time at a symposium in 2013, I asked him how he made the conclusion that Pentecostal Truths influenced the TJC? This periodical reflects a quite strong Holiness Pentecostal perspective while the TJC has its root in Oneness Pentecostal missionary Berntsen. He said to me that leaders from the TJC told him this way when he visited its general assembly in Taichung, Taiwan many years ago.

According to what I have known, many TJC folks do not know that Classical Pentecostals can be divided into Holiness, Finished work, and Oneness. Most of them think all the Pentecostals believe in salvation and Spirit-Baptism identical experiences as what Oneness Pentecostals do. To put it simply, most of them do not know that Pentecostals mostly believe in “subsequence” except Oneness Pentecostals. So, it’s not necessary for them to look into what type of Pentecostal sub-traditions the Pentecostal Truths actually carried.

According to some more overall field investigations, churches in China including those with Pentecostal characteristics mostly feel uncomfortable with being called “Pentecostal” or “Charismatic”. I think one should be cautious of using a Western-made term such as Pentecostal or Charismatic to describe Christianity in the global south.

Furthermore, leaders from the five largest house church groups in China such as Zhang Yinan tend to avoid identifying themselves as Pentecostal or Charismatic. Rather, they would like to learn from various Christian traditions.

Robert Menzies responded:

First, let me say that I appreciate the reader’s interesting comments and informed suggestion with respect to the origins of the TJC.  Nevertheless, I still have to side with Daniel Bays on this one.

Although the TJC was a oneness Pentecostal group, this does not preclude its early leaders from being influenced by the Pentecostal Truths (Wuxunjie zhenlibao) as Bays argues. One can see how both the Pentecostal Truths and Berntsen both exerted influence.  Pentecostals tended to feature Acts, so a oneness perspective flowed from this literalistic (and I would add, in the case of oneness Pentecostals, myopic) perspective.

In response to the reader’s comments about attitudes toward the terms, “charismatic” or “Pentecostal,” in China, I offer the following. While it is true that the term “charismatic” (lingen) often has pejorative connotations in China, the term “Pentecostal” (wunxunjie) is generally viewed favorably. Some groups are quite willing to accept this label. Leaders of the Fangcheng group, for example, emphasize their Pentecostal beliefs. Other groups that are not “classical” Pentecostal but accept most of the features of Pentecostal theology and praxis, may be more cautious in using the label. I suspect that the language they use often depends on the context and with whom they are speaking.

Have you posed this question to Dennis Balcombe? I believe Dennis has had more first-hand experience with these groups than any person I know. I’m confident that Dennis would affirm my conclusion, based on my own experience with leaders from various house church groups (as well as a written survey – see my ”Pentecostals in China,” in Vinson Synan and Amos Yong, eds., Global Renewal Christianity: Spirit-Empowered Movements Past, Present, and Future, vol. I: Asia and Oceania [Lake Mary, Fla.: Charisma House Publishers, 2015], 67-90).

I would add that to suggest that the term, “Pentecostal,” is Western, is simply wrong. Most Pentecostals today do not live in the global West. Furthermore, the term is biblical and flows from the Bible. While I hope we all want to learn from the various Christian traditions, this should not blind us to the Pentecostal character of much of the Chinese house church movement. Perhaps the more important question is, how do we define the term, “Pentecostal”? I have been careful to clearly define this term in my writings and I do believe that the term must be understood theologically, not simply phenomenologically.

Robert Menzies

See the announcement from CraigKeener.com.

“All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.  I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 3:16-4:6).

Pentecost exploded onto the ancient world with such suddenness and power that it forever altered the work of scribes and the production of books. The overwhelming demand for the written account of Jesus had no precedent in world history. As a result, the New Testament numerically eclipsed all the combined works of Plato, Aristotle, Herodotus, Euripides, Homer, and other ancient writers. Here is a fact you should know: There are no original manuscripts of any of the following ancient writers, scholars today accept them without hesitation.

1. Plato: Greek philosopher. His writings are found in a mere seven manuscripts, the oldest copy was written twelve hundred years after his death.

2. Aristotle: Greek philosopher, a student of Plato, tutor of Alexander the Great. Only five copies of any one work of Aristotle exist, and none of these were written less than fourteen hundred years after his death.

3. Herodotus: Greek historian. Only eight manuscripts survive; these were copied thirteen hundred years after the original.

4. Euripides: Greek playwright. Nine manuscripts exist, dated thirteen hundred years after they were first written.

Papyrus 46: A portion of Second Corinthians.

One is immediately struck by the scarcity of copies of these authors and the vast time lapse between the originals and today’s reproductions. Yet no one questions their authenticity.  Contrast the scarcity of works done by these secular writers to the abundance of New Testament copies. Renowned scholar and professor, Dr. F.F. Bruce, verified approximately 4,000 ancient Greek New Testaments still in existence. Two complete manuscripts are dated less than three hundred years after the original. Most of the New Testament is preserved in copies written less than two hundred years after Jesus. Some existing manuscripts were composed about one hundred years after the originals. Part of one book came within a generation of the first-century.

If approximately four thousand ancient New Testament manuscripts survived the ravages of time, we are overwhelmed with this question: How large was the original number of others, now lost, that exploded upon the public in the first centuries? What was the motivation—the power—that excited early believers into mass production of this book? The answer, of course, is that the book itself was composed by the Holy Spirit and contained His miraculous anointing. Those who read it became motivated to copy and preserve it. The Bible’s claim to authenticity is totally beyond the reach of all other writers of antiquity. As believers, we stand secure in its reliability.

Questions: If thousands of New Testament books survived the ravages of time when secular ones did not, how many more must there have originally been written?!  What was the motivation behind such an explosion of books?

Answer: Pentecost impacted the world of its day with such cataclysmic power that the urgent copying of thousands of New Testaments was undertaken. For example, only 30 years after the death of Jesus, Christians in the city of Rome had become so numerous that when Emperor Nero set fire to the city, he blamed them for the destruction. In the frenzy that followed, thousands were crucified and slaughtered. These Roman Christians experienced the Holy Spirit’s same invincible power that had come upon disciples in the Upper Room. Bibles were desperately needed.

1. “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.” John 14:26-27

2. “No prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.” 2 Peter 1:20-21

3. “I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” Galatians 1:6-9

4. And we have such trust through Christ toward God. Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. 2 Cor 3:4-6

Scriptures

Jesus said: “But he answered and said, ‘It is written, Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.’” Matthew 4:4

Jesus said: “Heaven and earth shall pass away but My words will by no means pass away.” Matthew 24:35

God the Father said: “My Covenant I will not break nor alter the Word that is gone out of my lips.” Psalm 89:34.

Jesus said to the Father: “For I have given to them (the disciples) the words which You have given Me, and they have received them …” John 17:8

Peter said: “But the word of the Lord endures forever. Now this is the word which by the gospel was preached to you.” 1 Peter 1:25.

Paul said: “Be diligent … rightly diving the word of truth.” 2 Timothy 2:15

Peter said again: “Knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.” 2 Peter 1:21

Paul said again: “All Scripture is given by inspiration of God and is profitable.” 2 Timothy 3:16

Paul said once more: “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” Galatians 1:8

David said: “Forever, O Lord, Your Word is settled in Heaven.” Psalm 119:89

“For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, ‘This is the blood of the Covenant which God has commanded you.’” Hebrews 9:19-20

John the Apostle said: “For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book, and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.” Revelation 22:18-19

Adapted from Charles Carrin Ministries monthly newsletter, Gentle Conquest (March 2019). Used with permission.

Many negatives can distract leaders daily. Consequently, they may fall prey to these external influences, lose their vision and become spiritually powerless. But leaders can regain power over their lives by focusing on their main goals and ordering everything else around those goals. Then they can succeed in their ministries or personal lives. But that is only the beginning. To truly be influential, leaders should duplicate their successes in church members’ lives by improving their “serve.” Serving may cause leaders to feel like slaves, not realizing how church members perceive them. But, often, church members perceive such leaders as heroes. It is the art of serving that makes leaders out of ordinary people. Spiritual leadership teaches the art of serving, which is really the art of helping others succeed and fulfill their dreams.

Servanthood begins with identifying customers and then attending to them. Leaders should see, not only church members, but also everyone within their spheres of influence as their customers. A customer is anyone with whom a leader comes into contact. This outlook facilitates these three things: expanding one’s sphere of influence for Christ, being charismatic, and developing a spiritual edge. These things attract new church members and opportunities to serve. The best customers are repeat customers. And the best church services are those that attract repeat customers. Spiritual leadership empowers church members to develop their own customer base through offering outstanding services to those within their own sphere of influence and expanding their sphere of influence in the body of Christ.

When I attended Southern California College from 1975-1979, Mario Murillo was our guest chapel speaker one morning. Afterward, as he greeted students outside the chapel doors, I asked him, “What is the greatest way one can glorify God—through witnessing, or other ways?” Mario replies, “The greatest way to glorify God is in your heart.” I took this to heart. I believed and received it, and have been acting on it to this day. That truth impacted my life and made a difference in me, my ministries, and all I do.

So, I would like to challenge spiritual leaders to deepen their walk with the Holy Spirit, and see what Christ will do for you and those you impact.

“It is like a mustard seed, which is the smallest of all seeds on earth. Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds can perch in its shade” (Mark 4:30-32).

I thought about that idea with our Christian lives. No matter how hard our past has been, no matter who has betrayed you, gossiped about you, lied or stolen from you, the seeds of God’s word you plant will bear fruit. We cannot allow the past to haunt or shape our future. Yes, our ultimate destination is Heaven, but we have a life to live today and enjoy with people and the Lord.

Image: Francesco Gallarotti

Friends, when you continue to sow the seed of God’s word, your spiritual growth is unlimited! Life is about where you’re going, not only where you’ve been. Are you planting God’s seed in the fertile ground of your life? You have the privilege to commit yourself to the Lord’s word, devote yourself, water, and care for it. God’s guarantees His seeds will produce God’s kingdom. I want to encourage you now to plant the seeds of God in the lives of the people you meet every day. God promises to grow the seed. Our part is to participate and plant the seed. We have the easy part; God does the miraculous part!

In this summer of the Holy Spirit, may God awaken your heart as you read this message. Believe and trust in His growth for your life!