Lora Timenia is an ordained minister with the Assemblies of God in the Philippines. She has a Master of Theology degree from Asia Pacific Theological Seminary and serves both in the administration of the school and on its faculty (biographical information on the back cover). The Publisher’s Preface of the book tells us that this volume is the publication of the author’s master’s thesis. It is thus an academic work, a quick look at the table of contents demonstrates this. There is a logical unfolding of the material presented in the book. The chapters cover things such as:  reviews of relevant literature (Chapters 2, 3, 4, 5), an explanation of methodology (Chapter 6), presentation of and understanding of findings (Chapters 7 and 8) evaluations (Chapters 9 and 10), a conclusion and recommendations (Chapter 11). Though this book is very academic in format it is not difficult to read, the language employed is clear and straightforward.

The author’s motivations in writing this book are to present a sound academic understanding of Toronto Blessing revivalism, to address the confusion of classical Pentecostals in her own country about this movement, and to provide some guidance in evaluating various manifestations (page ix). She does not wish to criticize this movement in a destructive way (page xvii), though she does have some concerns about it (page 4). The main questions she seeks to answer in this study are: “What is a TB revivalist theology of signs and wonders from a Filipino perspective?” What contributed to the development of this theology in the Philippines?” “And, what are the implications of this theology in the Filipino P/C context?” (page 5). In the previous sentence “P/C” stands for Pentecostal/Charismatic. Timenia is careful to distinguish and define the various classifications of Spirit-empowered movements referred to in the book (pages 6-9).

If you live in the West, do not let the title of this book dissuade you from reading it. While the author has a decided interest in examining the Toronto Blessing movement in the context of her own country, one need not live in the Philippines in order to benefit from reading it. Timenia believes that there is a connection between the Toronto Blessing Movement in her country and in North America (page 5). Because of this, she traces the significant historical developments of the movement and its leaders (pages 23-32). In this section the reader will encounter the names of many well-known leaders in this movement, people like: John and Carol Arnott, Randy Clark, Bill Johnson, and Che Ahn. So if you are interested in the history of this movement you will find it in this book. Her research also contains a survey of relevant sources about revivalism in the Filipino context (Chapter 4). This includes material from Toronto Blessing ministers in the Philippines (pages 49-53; 56-58). Timenia notes that Pentecostal/Charismatic and Toronto Blessing Christianity is attractive to Filipinos and fits in well with their worldview (page 78). She further cites information from Filipino ministers who are part of the Toronto Blessing Movement. I found Filipino minister Hiram Pangilinan’s biblical support for gemstones to be very unconvincing (page 92). However, I found Apollo “Paul” Yadao’s ideas about how to discern what is of God to be refreshing (page 100). Miguel Que’s statements about Scripture and signs and wonders were also good (page 106). In Chapter 8 Timenia identifies common themes that she uncovered in Filipino and American Toronto Blessing Movements.

Reviewed by John Lathrop

N. American Publisher’s page: https://wipfandstock.com/9781725294219/third-wave-pentecostalism-in-the-philippines/

This very brief article in the Catholic journal Crux reveals that Pope Francis is hosting a celebration of the 50^th anniversary of the beginnings of the Catholic Charismatic Renewal (CCR hereafter). He admitted that when the CCR first came to Argentina where he was a young priest he did not think much of it, believing it to be a sort of “Samba school.” But as he saw the effect of the CCR on the Argentine Catholic Church he became more and more appreciative of it.

Pope Francis has intentionally opened up the celebration to Pentecostals and charismatics who are non-Catholic.[1] The celebrations will begin at the end of May and be highlighted with two prayer events (a night vigil and open air mass) on June 3 & 4.

Stay tuned for more news on this.

For your information, the CCR has 120 million adherents world-wide, mostly in the Third World. This is so because in the Third World there is often much open witchcraft and shamanism which demands the gifts of the Sprit to effectively counter. Not so in the United States, where Satan has made great gains by lying low and allowing atheism and agnosticism to thrive and send people to hell.

“Carolyn and I standing with an Anglican Bishop from Africa to my left and Dorothy and Kevin Ranaghan seated. They were part of the original Duquesne Catholic group that began the CCR, and have remained its most influential leaders.”

The CCR began in the United States in 1967, when some instructors and students in Duquesne University were moved by reading David Wilkerson’s The Cross and Switchblade, a highly anointed book which was then a best-seller and mainstay of charismatics of all denominations.[2] In its first years, the CCR grew exponentially, especially in the United States. It seemed as if the entire Catholic Church would be swept up in revival and Pentecost. Significantly, CCR groups that became covenant communities, where whole families lived together, were the organizing arm of the great charismatic/Pentecostal conventions, including “Kansas City 1977” and later ones.

From left to right: Carolyn and Bill De Arteaga and Bill’s sister, Gloria.
Three Catholics awaiting a new wave of the Spirit: Carolyn, a “crypto-Catholic” (Carolyn ministers in a Pentecostal church but says she would happily join the Catholic Church because of its beautiful churches); Bill, an ex-Catholic and now happy “Anglican Pentecostal;” and Bill’s sister Gloria, who has always been Catholic.

Ironically, David Wilkerson did not like that and remained a stout anti-Catholic all of his life. In fact, at the beginning of the CCR he prophesied that the Catholic Bishops would come down on the CCR and Spirit-filled Catholics. They would have to come over to traditional Pentecostalism.[3] Of course that did not happen, but the breaks seemed to have come on in the American CCR in the 1980s. Just why is unclear. My sense is that the CCR stumbled by confusing the ministry of the Holy Spirit and his presence, with exaggerated Marian devotion, and that grieved the Sprit.[4] Thankfully, that sad story was not repeated in the Third World where the CCR continues strong even to this day. In Africa, for instance, the CCR cooperates with the Anglican churches, which are largely charismatic, and are joined in producing an ongoing revival.

On a personal note, I first encountered the CCR in 1974, after years in the atheistic wilderness, in a Catholic home bible study group. That was two years after my sister, a nun (who recently celebrated her 55^th year as a Sister of Charity), wrote me about the CCR. I thought she had gone crazy – until I received the same “insanity.”

Sister Gloria with her Guatemalan postulants.

Sister Gloria, my sister (see pictures), was one of the first nuns of the order to embrace it. Later, she joined a convent that was all charismatic and dedicated to bringing the CCR to her order, the Sisters of Charity. That, sadly, did not happen.

Back to the present. The Pope’ invitation to Catholics and other Spirit-Filled believers is wonderful news. Perhaps the Spirit is laying the groundwork for new wave of revival and Holy Spirit power, and that this time it will not ebb, but even refresh older Pentecostals and charismatics who have been hit hard by the TV Evangelists’ scandals. I am praying that this be true. Join me in praying for revival.

Learn more: Catholic Charismatic Renewal Golden Jubilee 2017

Notes

[1] Does this phrase, “charismatics who are non-Catholic,” irritate you? As a pious Catholic kid in the 1950’s I believed the real divide in the world was between Catholics and non-Catholics. Similarly, at the same time my future wife believed the world was divided between Baptists and non-Baptists.

[2] David Wilkerson, The Cross and the Switchblade (New York: Pyramid Books, 1970).

[3] David Wilkerson, The Vision: A Terrifying Prophecy of Doomsday that is Starting to Happen Now! (New York: Pyramid, 1974). His false (and potentially destructive) prophecy is a case study of a fine Pentecostal minister and anointed leader who could not discern his own prejudices from the voice of the Spirit. This is why Paul enjoined all prophecy to be tested.

[4] The great Catholic theologian of the CCR tactfully says the same thing, see his masterwork evaluation of the CCR: Peter Hocken, The Glory and the Shame: Reflections on the 20th Century Outpouring of the Holy Spirit (Gilford: Eagle, 1994) [Editor’s note: Read William De Arteaga’s review of The Glory and the Shame].

While mainline denominations continue to decline, unable to even keep their children in the faith, the Pentecostal/charismatic movement continues to grow tremendously.