This article is a chapter from the Rev. William De Arteaga’s forthcoming book, Saints, Heroes and Villains of the Anglican Healing Awakening.

To my knowledge no other Anglican church, or any other church, has such an effective and robust ministry of healing and deliverance as The Falls Church Anglican of Falls Church, Virginia (Ok, just a bit confusing, “Falls Church” is the name of the town, and “The Falls Church Anglican” refers to the church in the town of Falls Church).[1] At this church the healing, deliverance, and intercessory prayer ministries are woven into the core of church life.

Its clergy and members understand their calling as a “three streams” congregation. That is, a church where the different aspects of liturgical and sacramental worship, evangelical preaching and Christian good works, and the gifts of the Spirit operate and interact among various groups and ministries, according to their preferences and needs. To be specific, the gifts of the Spirit operate mostly among the healing and intercessory prayer ministries, and a few home groups, but not in the main liturgical services.

The town of Falls Church, Virginia, is a suburb of Washington DC., and many of the parishioners are executives, government employees, and current or former military personnel. Its parishioners and its excellent staff make it one of the most prominent churches in the greater D.C. area.

The Falls Church building in 2009. Originally built in 1769, with evidence of repairs to the structure (note the newer brick under the first floor windows) after the American Civil War.
Image: Wikimedia Commons

The historic Falls Church was established during the colonial period. Its first building arose in 1732. Later, George Washington was a warden of the church in the 1760s and oversaw the construction of the brick church building to replace the original wooden structure. The Falls Church served as both a church and recruiting station for the American Army during the War of Independence. Later, the church served as a Union hospital during the Civil War, as Northern forces quickly took over the territory around Washington, D.C.

After that terrible conflict, The Falls Church was restored to its original status, but did not really thrive, and Sunday attendance dropped to less than a hundred. But in 1935 the Rev. Watkins was called as rector, and by the time his tenure ended (1945) church attendance was in the 300s.[2] The Falls Church grew steadily from that time as the population of Washington D.C. continued to grow as World War II morphed into the Cold War with the Soviet Union.

However, The Falls Church did not become the prominent church it is today until the pastorship of the Rev. John Yates, who came in 1979. He and his wife were both from devoted Christian homes.[3] The Rev. Yates’ mother was prominent in CFO circles in the 1950s and 1960s, and her son John accompanied her at those CFOs on several occasions.[4]

Seeking all books written by Pentecostal scholars.

The Foundation for Pentecostal Scholarship is seeking titles of theological books by Pentecostal/charismatic scholars to consider as nominees for its 2016 Book Award of Excellence. The books should have a publication date of 2014 or 2015. Please email all title nominations to admin@tffps.org.

Randy J. Hedlun receiving his award from Robert Graves during the 2014 annual meeting of the Society for Pentecostal Studies.

PneumaReview.com editors: What books by Pentecostal/charismatic scholars should all of us know about? Please tell us in the comments section below.

Andreas J. Kostenberger, Excellence: The Character of God and the Pursuit of Scholarly Virtue (Wheaton, IL: Crossway, 2011), 270 pages, ISBN 9781581349708.

As suggested by the title, Kostenberger’s interest in “excellence” has to do with Christian scholarship. For Kostenberger, Christian scholarship is the “pursuit of truth on mission for God in the world” (p. 66). The study of Scripture “must always lead to application” (p.80). The goal is “always obedience” as “there is no place in the Bible where God’s people are enjoined to study solely for the sake of study” (p. 80). The pursuit of excellence is different from the pursuit of perfection. Excellence is to not settle for mediocrity. It is pursued in order to fulfill one’s calling effectively, whatever that calling may be and to “bring glory to God.” Kostenberger’s purpose is “to identify, describe, and encourage those virtues essential to fulfilling the specific call to glorify God in the finest way possible through Christian scholarship. Rather than an end in itself, as adding to our own learning, Christian scholarship is a means of “engaging the unbelieving world with the truth of God’s gospel” (p. 65).

Fundamental to “excellence” in Christian scholarship are holiness and spirituality and he relates them not so much to the process of communication as to the person who is doing the communicating. The character of the scholar “bleeds through” what one says or writes and can have either a positive or negative effect upon the hearer or reader. In part two of the book, Kostenberger identifies six different virtues that lead to vocational excellence. These are diligence, courage, passion, restraint, creativity, and eloquence. His recommendations are priceless. This reviewer encourages any would-be writer to take to heart what Kostenberger shares in this part of his book.