Bishop Harry Jackson, Bishop T.D. Jakes, James Robison

From the April 27, 2015 Press Release.

On the eve of the second national meeting of The Reconciled Church (TRC) – a historic multi-racial, multi-denominational and apolitical gathering of church leaders in Orlando, a growing response to Ferguson, Staten Island, Cleveland, North Charleston, and now Baltimore – TRC founders Bishop Harry Jackson, Bishop T.D. Jakes, and James Robinson have this statement:

“What news cameras were to Civil Rights, cell phone cameras and real-time recordings are to this generation. They help ordinary Americans see the madness. Our hearts bleed for the suffering families, and not just for them. We grieve for every person who encounters injustice and brutality with no camera to show the underbelly of anger that turns standard situations into a travesty of ‘protection.’ And though we can’t give all Americans a recording device, we can give the voiceless a voice.

“Now from Ferguson, North Charleston, Baltimore and the lengthening roll call of wounded cities, we cry for justice – the lasting justice of changed minds and hearts. Black, brown and white, solutions lie not in reaction but in unified action.”

– TRC Founders Bishop Harry Jackson, Bishop T.D. Jakes, and James Robison The Reconciled Church: Healing the Racial Divide is a multiracial, multi-denominational, non-partisan expression of the Church uniting in response to current social unrest.

Bishop Harry R. Jackson organized The Reconciled Church inaugural conference. He is senior pastor of Hope Christian Church in the Washington, D.C., area.

Bishop T.D. Jakes is senior pastor of The Potter’s House, a New York Times best-selling author, leader and speaker. He hosted The Reconciled Church’s inaugural event.

James Robison, evangelist, teacher, missionary, author and television host, founded and heads Life Outreach International.

The second national meeting of The Reconciled Church is occurring on April 29, 2015 in Orlando, Florida at the Orange County Convention Center, as part of T. D. Jakes’ International Pastors and Leadership Conference 2015, April 29 – May 2. Watch it live: http://www.tdjakes.org/echurch/pastorsandleaders

Editor’s Note: This letter is part of a conversation that started with Henry Harbuck’s article, “What Bible Did Jesus Use?”

Greetings from AEGA,

I have read the notes you sent me as well as those from Kevin Williams. Though Mr. Williams made some excellent points, much of which I agree with, the majority of scholars who aren’t Messianic Jews don’t entirely agree. Many of them say that more than 250 quotations in the New Testament are from the LXX (septuaginta). But in what language Jesus quoted some of these Scriptures is another story.

As you said, Mr. Williams has a very conversational style, which I like. Notwithstanding, he is very balanced in his thinking and examines theological topics from many perspectives. He’s a man after my own heart.

Torah exhibit at Big Synagogue Museum, Wlodawa, Poland. Image: Wikimedia Commons.

Concerning a similar matter, I am puzzled by a statement made by Craig S. Keener in his Bible Background Commentary (NT – p. 102) at Matthew 21:15-17. He says: “Because the high priests spoke Greek as their first language, Jesus quotes to them from the Greek translation of Psalm 8:2, which reads ‘praise,’ rather than the Hebrew, which has ‘strength’ (slightly less appropriate).” If Keener is correct, I must be wrong to have assumed for many years that the high priests spoke Aramaic. Concerning synagogue worship, I know that in the Jewish synagogues after the Jews returned from Babylonian Captivity, the presider or director read the scrolls (Scriptures) in Hebrew and the Targum paraphrased what was said in Aramaic. So I don’t know what to make of what Dr. Keener has said. Would you ask Mr. Williams to comment on this for me?

Lastly, I am confused by a statement made by Mr. Williams in his fifth paragraph: “In the synagogues, the Hebrew would have been the preferred text. As I’ve written elsewhere, there were offices such as the Overseer (Bishop) who made certain the text was read verbatim and the Targumim (translator), whose job it was to repeat the text in the local language for the sake of the non-Hebrew speaking Jewish population as well as the God-fearing gentiles.”

Question: Is Mr. Williams saying that the Overseer (Bishop) presided in the synagogue? Though it seems he is saying this, based on the sentence construction, surely he is saying otherwise. The title Overseer (Bishop) is an office of the New Testament Church, but I’ve never heard it used in relation to the synagogue.

Good-bye for now. Keep up the good work that you’re doing for the sake of the Kingdom of God.

Sincerely, HIS servant,

Bro. Harbuck

Introduction

The purpose of this article is to reveal the initial development of the teaching on the Holy Spirit in the life of Alexander Campbell, founder of the movement named the Disciples of Christ. Campbell’s pneumatology must be placed within the context of American history in the nineteenth century. Beginning with the influence of Cane Ridge and Millennialism on his theology, his weak pneumatology led to an insipid work of the Spirit through the denomination’s history. However, in the charismatic renewal of the twentieth century, Don Basham stood boldly against the rationalistic atmosphere of his church and became well-known for his teachings on deliverance and casting out demons. Consequently, the initial aspect of the paper contains the early history of Campbell’s pneumatology. The second part is a revelation of the charismatic Spirit’s work in one of Campbell’s followers, Don Basham. Though the two appear theologically different, the thesis of the paper is that the operation of the Holy Spirit is the amputated element of Campbell’s theology which is renewed by the baptism in the Holy Spirit in Don Basham and the mainline churches.

Alexander Campbell (1788 – 1866).

The indigenous growth of the Christian Church (Disciples of Christ) in America has a remarkable background and history. As Alexander Campbell searched for a way to end partisan bickering among Presbyterians in Scotland, his company of Christians became one of the largest church movements in American history. As Kevin Ranaghan wrote in his journalistic description of the movement, “one type of revival movement, called Campbellite stressed the word of God well enough, but the word as understood and interpreted by ‘good common sense.’ From the somewhat more rationalistic revival emerged the Disciples of Christ in the north and the Christian Church in the south.”[1] Because the Christian Church (Disciples of Christ) had a diluted pneumatology, the Spirit’s presence was submerged in the past 180 years limiting revival and renewal in its members.

Cane Ridge

Interior of the original meeting house at Cane Ridge, Kentucky. Image: Chris Light.

Cane Ridge became known for its unusual manifestations of the Spirit. Though many churches were calm and quiet places of reflection, this experience was diametrically different. Leroy Garrett recorded in the The Stone-Campbell Movement, a graphic description of the “exercises” manifested at Cane Ridge:

They consisted of laughing and singing, the jerks, falling and even screaming and barking. The falling and screaming would sometimes go together, leaving the subject as if he were dead. The jerks were mostly a head movement, which sometimes agitated the whole body. Some people became amazingly acrobatic, for they would stand in one place and jerk backwards and forward with their head almost touching the ground…witnesses would see people on hands and knees in the woods, making the noise with uplifted hands, and would report that ‘they barked up trees like dogs.’[4]

This event was a Pentecost experience before Azusa Street was a reality. C. Dwight Dorough in The Bible Belt Mystique added that “persons were very often favored with visions and heavenly singing.”[5] This early nineteenth century worship was a precursor to what the twentieth century would encounter with the fullness of the Holy Spirit. Yet, Alexander Campbell, a rationalist and devout reader of the intellectual philosopher John Locke never incorporated emotional worship into his church.

As a well-known professor of theology, ministry, and education at Kings College, London, McGrath needs no introduction. This book serves as an introduction to apologetics, the field of Christian thought that focuses upon the justification of the core themes of the Christian faith, and its effective communication to the non-Christian world. Apologetics aims to convert believers into thinkers, and thinkers into believers (11). This book sets out to introduce its readers to the leading themes of apologetics, presenting a basic understanding of its agendas and approaches. McGrath has tried to make this book accessible, interesting, and useful. It is not comprehensive. In many ways, the book’s approach mirrors that of CS Lewis, perhaps the greatest apologist of the 20th century.

Alister E. McGrath

In chapter 3, in perhaps his most important contribution to be found within this title, McGrath lays out the basic approach of the book that can be summarized in the following sequence of steps. First, it is essential to have a good to great understanding of the Christian faith in order to do apologetics. Second, it is important to understand the audience that is addressed. Third, we must communicate in such a way that our audiences can understand. Fourth, we need to identify points of contact for the gospel that are already embedded in human culture and experience. And fifth, we must present the whole gospel, not merely our interpretation of it (35-38).

This is more of what we have come to expect from McGrath: erudite scholarship, attention to detail, and persuasive argumentation. I highly recommend this book to all people who have at least a surface-level interest in exploring Christianity, as well as devout believers who wish to find out more on how they can become effective apologists for the faith in the 21st century.

Reviewed by Bradford McCall

Publisher’s page: http://bakerpublishinggroup.com/books/mere-apologetics/329340

How do we know if something is credible? Professor Craig S. Keener asks whether we can trust accounts of miracles in the Gospels.

This lecture was given on March 19, 2014 as part of the Ministry Conference at Asbury Theological Seminary. Watch the first lecture given on March 18, 2014: The Historical Jesus of the Gospels with Craig Keener

Craig S. Keener asks what can be known about Jesus using basic historical methods?

This lecture was given on March 18, 2014 as part of the Ministry Conference at Asbury Theological Seminary.

The exclusively digital edition of The Pneuma Review, Winter 2015 (18:1).

Some of what you will find in this issue:

The Holy Spirit, The Missing Finger: Comparing the Pneumatology of Alexander Campbell and Don Basham

A conversation that started with “What Bible Did Jesus Use?” and continued with “What Yeshua Quoted” and “Bishops, Aramaic, and the LXX.”

Find all of these articles individually in an easy-to-read format on the archive page: http://pneumareview.com/winter-2015/

Full issue coming soon.

Wesley Hill, “The Way God Conducts Us: Saved Through Childbearing? Perhaps We All Are In the End” First Things (November 6, 2014).

William De Arteaga writes: “This is a masterpiece on the theology of motherhood.”

Ed Stetzer, “A Decision in Ferguson: How Should Evangelicals Respond? The grand jury has made a decision in Ferguson, now we have to make ours. How will we respond?” Exchange (November 24, 2014).

Michael Brown, “Now Is a Good Time to Test Our Prophecies” In the Line of Fire (December 29, 2014).

Michael Brown asks prophetic leaders, “What is your track record so far? How many of your past prophecies have come to pass?”

Warren Bird, “Putting ‘Success’ in Succession: Prominent pastors go public with how to wisely pass the leadership baton” Christianity Today (November 2014), pages 50-53.

Carol Kaminski, “CASKET EMPTY: An Overview”

Dr. Carol Kaminski of Gordon Conwell Theological Seminary explains the dual study resource of CASKET EMPTY as a tool for memorable Bible study.

John Lathrop writes: “Looking for a little help with your Bible study? In this brief video (about 2 and a half minutes) one of my former seminary professors, Dr. Carol Kaminski, talks about a study help that she had a hand in creating.”

Ben Witherington, “News Weak—The Problems with Mr. Eichenwald’s Article” Patheos (January 6, 2015).

David Livermore, “Cultural intelligence in an age of terrorism” Management-Issues.com (January 13, 2015).

Speaking to business leaders, Dave Livermore offers solid advice about how leaders of all kinds, including church leaders, should respond to horrific incidents of terrorism.

Andrew Gabriel, “There is No Such Thing as Spiritual Gifts (Kind of)” January 13, 2015.

Monte Lee Rice pointed out this quote as significant: “Paul did not create a technical category, limited list, or box, called spiritual gifts. Rather, when Paul talks about ‘spirituals’ or ‘gifts’ in 1 Corinthians 12 and elsewhere, Paul is simply offering a number of examples of ways that the Spirit uses and enables believers to minister. There are many other ways that the Spirit can use believers!”

Chris Green, “The Spirit of Baptism: Sharing Christ’s Identity and Vocation” Seedbed (January 20, 2015).

William Simpson, “Supper Is Served: Reflections on the Temple as a Liturgical Paradigm” The Imaginative Conservative (November 24, 2014).

Philosopher-physicist William Simpson asks, “Where then shall we seek the true bread of life, in this world or beyond, and what are we willing to chance to obtain it?”

Robert Marquand, “In China, a church-state showdown of biblical proportions: Christianity is booming in China, propelling it toward becoming the world’s largest Christian nation. But as religion grows, it spurs a government crackdown” Christian Science Monitor (January 11, 2015).

Suggested by William De Arteaga.

Andy Lord, “Pivotal points in Renewal” Transforming Renewal (January 30, 2015).

Monte Lee Rice selected this quote as significant: “We often look and long for new moves of the Holy Spirit, new points that will become pivotal in our lives and the life of the church. Yet rather than the dramatic and most in the news, perhaps we are best looking for the relational …”

Teaching Video: “Craig Keener: Who is the Thief that Comes to Kill, Steal, and Destroy?” Seedbed (January 30, 2015).

John Lathrop writes: “Dr. Keener speaking about John 10:10. What he says may be different from what you have heard.”

Ed Stetzer, “The Real Reason the Pentecostal Movement Keeps Growing” CharismaNews.com (February 4, 2015).

Rick Wadholm Jr. writes: “Ed Stetzer recently offered a number of sociological factors for Charisma magazine which he believes are contributing to the continuing growth of Pentecostalism globally. 1) Pentecostals Value Their Shared Experience 2) Pentecostals Want to Share Their Values 3) Worth Sharing the Spirit-Filled Experience And he offers the following towards the end: ‘Well, I’d have some theological nuances I’d like to bring in, but from a sociological perspective my response is: “I wouldn’t downplay what is in the engine.” You don’t care for some of their expression? That’s fine. But Pentecostals are trying to reach the lost and grow the kingdom. Their distinctives apparently aren’t hindering their growth—their distinctives are propelling growth globally.’”

Laura Joyce Davis, “Meet the Mom Who Stopped Joseph Kony: How Shannon Sedgwick Davis helped dismantle the Ugandan warlord’s reign of terror” Christianity Today (Jan/Feb 2015).

As quoted in the article: “We are not simply to bandage the wounds of victims beneath the wheels of injustice; we are to drive a spoke into the wheel itself. … Silence in the face of evil is itself evil: God will not hold us guiltless. Not to speak is to speak. Not to act is to act.” – Dietrich Bonhoeffer

Roger E. Olson, “Must You Believe in the Doctrine of the Trinity to Be a Christian?” Patheos (February 5, 2015).

Rick Wadholm Jr. writes: “Roger Olson offers a thoughtful piece on the value of Trinitarian confession while still admitting its ultimately non-essential nature to being a Christian. This is suggestive, in my estimation, toward some form of reconciliation among Trinitarian and Oneness Pentecostals (and follows a similar angle as that of David Reed who is the foremost Oneness expert who is Trinitarian). I write this as one whose preaching, teaching, and writing is thoroughly Trinitarian, and yet holds sympathy for Oneness Pentecostal brothers and sisters.”  

Craig S. Keener, author of Miracles: The Credibility of the New Testament Accounts, discusses miracles that have occurred in history as well as recently. This is part 3 of a special lecture series on apologetics given at Southwestern Assemblies of God University in the Summer of 2014.

Craig S. Keener, author of Miracles: The Credibility of the New Testament Accounts, shares stories of people who experienced miraculous healing. This is part 2 of a special lecture series on apologetics given at Southwestern Assemblies of God University in the Summer of 2014.