Beyond Belief It is a, fascinating, extensively researched, encouraging, insightful (but sometimes exasperating) description of the expansion of the worldwide Pentecostal/charismatic churches. For the American Spirit-filled believer, it is also an important source for understanding of the various ways Pentecostal/charismatics are “doing church” throughout the world.

The author, Ms. Elle Hardy, is not an academician, but a master reporter with a proven track record. For Beyond Belief she traveled to 12 countries where Pentecostalism is prominent as well as many parts of the United States. Her methodology involves an immersion into the worship and life of the various and very different Pentecostal/charismatic churches she investigates. She also seems to have an ability to contact and win the confidence of the leaders she interviews. Yet she keeps a certain critical distance from the topic by the fact she is not a born-again believer – despite the many attempts by her Pentecostal friends and contacts to make her so. Hardy’s descriptions of the various forms of Spirit-filled congregations are an encouragement that the Holy Spirit revival begun at Azusa Street has not been stymied despite local scandals and setbacks – which Hardy often details.

Beyond Belief is divided into two parts. Part 1 is entitled “The Good News: The Unstoppable Rise of Pentecostalism.” The title gives the book’s central thesis, Spirit-filled Churches are growing and will be the future of the Church at large. Part 2 is called “Spiritual Warfare: The battle to build heaven on earth.” This Part explores the author’s fear that Spirit-filled churches will attempt to establish forms of theocratic rule over the Earth.

As a historian, I found chapter one, which deals with the origins of Pentecostalism, especially interesting in its interpretation. Hardy gives special credit to Aimee Semple McPherson as the person who brought Pentecostalism to wide public attention, if not acceptance. She understands McPhearson as a proto-charismatic and proto-Televangelist through her pioneering use of radio evangelism and relief work for the poor.

Chapter 4, entitled “The Father, the Sons, and the Holy Mess,” deals with the Pentecostal movement in Brazil which is overtaking Catholicism as the majority religion in that country. Brazil now has a bevy of megachurches with Pentecostal pastors who mostly preach an exaggerated “prosperity Gospel” and live lavishly. The author makes much of this seeming contradiction, unaware that there can be moderate and biblical expressions of prosperity teaching, such as was developed by Puritan theologians in the 18^th Century.[1] Significantly, Hardy also admits that the prosperity Gospel motivates the poor to be honest and work hard and ultimately helps elevate them out of poverty. Also, Pentecostalism has become a major factor in the lives of Brazil’s lower classes, as opposed to the Catholic Church which was predominantly a middle- and upper-class church with “outreach” to the poor, not centered on their transformation out of poverty. She summarizes, “…research has found that people who come from poverty or cycles of violence and addiction have more chances of escaping that world if they joined an evangelical [Pentecostal] church …” (p. 90).

Chapter 5, “The Bigger the Prophecy the Bigger the Pocket,” covers how strong Pentecostalism has become in sub-Saharan Africa. Like the churches in Brazil, there are many “prosperity Gospel” megachurches in Africa for the same reasons—they help the poor come out of poverty. But to a greater degree than Brazil’s Pentecostal churches, the ones in Africa can manifest dangerous levels of syncretism, that is, incorporating animist and pagan elements of belief and practice into their churches. For instance, the role of the “prophet” is highly esteemed in Africa and this office is often blended with unscriptural elements, such as ongoing communications with dead ancestors. All of this raises interesting questions on how far the Gospel can accommodate to culture, before it becomes “another Gospel” (see Gal 1:6).

Chapter 6 entitled, “Did you Know About the Good Samaritan,” is about Pentecostalism in the UK. This is an inspiring account of how the Gypsies (Roma people) in the UK and Europe have been rapidly and successfully evangelized into Pentecostal churches. The Gypsies have been transformed into hardworking and stable populations and are now often accepted members of European communities where they were formally despised and rarely evangelized.

Part 2 of the book develops Hardy’s view of spiritual warfare. Unlike most readers of The Pneuma Review, her concern and focus is not on the theology or practice of battling the “principalities and powers.” Rather she is focused on the trend that the theology of spiritual warfare, especially the concept of “occupying” the seven mountains of human culture, education, government, medicine, entertainment, etc. is an attempt to usher us to some sort of theocratic state.

This section begins with chapter 7, “A Company Town.” This is the study of Redding, California, which is the home of Bethel Chapel, one of the largest megachurches in America. The church has achieved a great amount of influence in Redding, to the point that people must be careful of what they say and to whom they say it. Hardy also faults an overenthusiastic Christian healing ministry in Redding, were volunteer laypersons at times barge into medical facilities uninvited (Personally, I would rather have to deal with that problem, which is easy to fix, than with the problem of not having enough volunteers to minister at hospitals). Hardy’s complaints in this case seems exaggerated and trivial.

Chapter 8 is entitled, “Fully cursed and abundantly blessed.” In a fascinating section, it describes an Islamic denomination that has adopted many Pentecostal practices, such as tithing, ecstatic states of worship, and a modified Islamic prosperity gospel. The denomination goes under the acronym NASAFAT and has many branches in West Africa and the US. This chapter then turns to the Church in Nigeria, where it is flourishing. Many churches are extremely influential in Nigeria and provide all sorts of services including dating for singles, Christian schools, etc. to a degree not known in the United States.

A point of sadness. Hardy notes that friction between Christians and Muslims are high in Nigeria and believes that Nigeria may be very close to civil war. She believes a major contributing factor is the Christian spiritual warfare ideology of the “seven mountains” which attempt to control the nation (p. 190). Hardy claims that many Nigerian pastors are ex-Muslims, and rather than having great compassion for Muslims, generally act with discourtesy and nastiness towards them.

“Not your grandmother’s church,” is the title of chapter 9. The main point here is that Christians in the United States have sometimes gone overboard in combating sex trafficking by prosecuting the easy target, the soliciting “Johns.” At times their lives are ruined with felony convictions and embarrassing publicity. Hardy claims that Christian ministers often use the popularity of this type of ministry to enhance their church’s standing while avoiding the very serious issue of the semi-slavery of many Asian immigrants in nail polishing shops, dishwashers, etc. All of this is related to the attempt to prove that Pentecostals are molding secular power and laws for their seven mountain campaigns without much discernment. I found this chapter unconvincing and the least satisfactory of the book.

To the contrary, the new Pentecostal pastors and lay leaders are intolerant of shamans and their practices. Unfortunately, as Pentecostals increase in numbers and political power, this can lead to mob action, violence and even murder. Hardy amply documents this and shows a similar pattern in Brazil. Certainly, those actions are wrong, unbiblical, and sinful. Again, the author relates these actions to seven mountain theology.

Hardy assumes that the traditional Catholic approach is the correct one. I believe her position is erroneous and spiritually destructive as it leaves the demonic activity and its realms unchallenged. Part of her confusion is that her immersion style reporting opened her to demonic influences. She recounts how after an interview with a Mayan shaman: “We lit candles from a small flame pit and prayed to each of the four energies as we turned in each direction. Ramulu [the shaman] gave Mother Nature an offering of palm tree and asked for her blessings” (p. 218).

The proper New Testament response to witchcraft and shamanism is outlined in Acts 13: 8-12, where Paul disables a sorcerer, but does not permanently harm him. Tragically this has not been appropriated by Christians as something possible in the post-Apostolic age, so this effective tool has been used only infrequently in Church history.[2]

Hardy links the negative and hostile actions of Pentecostals towards non-Christians to dominion theology, which is perhaps an overreach, as that type of theological sophistication is unlikely in the Mayan areas. Also, there is problem in that she doesn’t really understand the demonic dangers and energies of shamanistic worship and objects.

Chapter 11 is entitled, “We ain’t going round that mountain another seven years.” This deals with the fact that many Pentecostal congregation are gravitating to right-wing and populist, identity politics. She finds this especially dangerous for the future of Christian witness and the Church universal. Only time will tell whether her fears are prophecy or hysteria.

In summary, Beyond Belief is an extremely informative, but flawed book, full of eye-popping accounts of congregations in all parts of the world doing church enthusiastically, if not always with true discernment.

Reviewed by William De Arteaga

Publisher’s page: www.HurstPublishers.com/book/beyond-belief/

Notes

[1] On this issue see my book Quenching the Spirit (Lake Mary: Creation House, 1996), chapter 15. [Editor’s note: see the review by Mike Dies]

[2] See my essay, “The Ministry of command Disablement,’ in: William De Arteaga, Battling the Demonic (2023). [Editor’s note: see the review by Anders Litzell]

The Pneuma Review speaks with Lora Timenia, an Asian Pentecostal scholar, about her book, Third Wave of Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines, and what she learned about the Toronto Blessing as a classical Pentecostal.

PneumaReview.com: Please tell our readers a little bit about your spiritual background.

Lora Timenia: I was born into a Roman Catholic family, though our clan was more folk in our religiosity. I converted to Protestant Christianity in 2002, and then joined an Assemblies of God church in my hometown. I submitted to water baptism in 2003 and received Spirit baptism with the manifestation of tongues-speech in 2008. I would describe my spirituality as that of a Filipino Pentecostal. I believe in the continued work of God in the world through Jesus and the Holy Spirit.

PneumaReview.com: How did you become interested in studying Toronto Blessing Theology and Practice?

Lora Timenia: I grew up in a Classical Pentecostal church. At the heart of our spirituality is the continuation of the prophetic ministry of the church. This prophetic spirituality manifested in charismatic worship, tongues-speech, interpretation of tongues, healing miracles, and deliverance ministries. So, my understanding of signs and wonders was within the framework of Spirit empowerment for end-time witness. Since my spiritual worldview was limited to this tradition, I was surprised when a group of Christians espoused what I considered as “unusual” manifestations of signs and wonders. I remembered joining a seminar where the preacher was training the participants to experience group visions and romanticized experiences with Jesus. He taught that signs and wonders included orbs, gold dust, blue fire, red fire, angel feathers and the like. I was confused. My classical Pentecostal tradition never taught me about these “signs.” Moreover, as I comb through the Bible, these “signs” weren’t mentioned. I began a journey of trying to understand where these teachings came from. It was later in my study that I traced the formal origins of the spirituality to the Toronto Blessing revival. Although antecedents of this spirituality came from the global Pentecostal/Charismatic movement, it was the Toronto Blessing of 1994 that brought this particular brand of spirituality together and later spread the “fire” to different parts of the world. Today, the church where the TB phenomena first occurred is called Catch the Fire.

PneumaReview.com: What are some of the different sources you consulted as you gathered information for your research?

Lora Timenia: First off, I had to study the global Pentecostal/Charismatic movement. It’s history, theologies, spirituality and various expressions in the world. I had to particularly understand its history and varied streams in the Philippines. To this end, I am indebted to APTS Press for their publication on Pentecostalism in the Philippines, as well as for their seminal work with Allan Anderson and Edmond Tang, entitled, Asian and Pentecostal. I also consulted Wonsuk Ma’s contribution on the Philippines in the New International Dictionary of Pentecostal/Charismatic Movements. Secondly, I read about the development of what Vinson Synan called the Third Wave Movement. With John Wimber, this group was also known as the Signs and Wonders Movement.  Bill Jackson’s The Quest for the Radical Middle gave me a clear understanding and appreciation of Wimber’s movement. Thirdly, I had to read all the books that discussed the origins, transmutation and global spread of the Toronto Blessing. David Hilborn’s work, “Toronto” in Perspective, was exemplary and particularly helpful. I also read all the works that discussed this phenomenon. I especially appreciated the works of Margaret Poloma, Mark Cartledge, Stephen Hunt, David Pawson, and Gary McGee. Finally, I consulted all the works written by Filipino Third Wavers like Hiram Pangilinan and Apollo “Paul” Yadao. Through their writings, I could understand their theology and spirituality.

PneumaReview.com: Please mention some of the beliefs or practices that the Toronto Blessing Movement shares in common with classical Pentecostalism?

PneumaReview.com: What are some of the things that are different from classical Pentecostalism?

Lora Timenia: Classical Pentecostalism has a distinct theology of Spirit Baptism. We believe that Spirit baptism is distinct from and subsequent to conversion, and that it is an empowerment for eschatological witness. Charismatic manifestations, signs and wonders, and other forms of miraculous intervention are secondary to the proclamation of the Gospel. Basically, our view of the manifestation of signs and wonders is within the framework of evangelism and mission. We preach the gospel believing that signs will follow. In contrast, majority of those in connected to the Toronto Blessing revivalism affirm that supernatural manifestations are epi-phenomena of the kingdom of God and should be expected and sought after in the here and now. This is why it is unsurprising for some of their leaders to encourage their members to purposely seek the manifestation of signs and wonders or to train in signs and wonders ministry. For them, the purpose of supernatural manifestations is for divine reification (manifestation of the divine) and revivalism.

PneumaReview.com: The specific focus of your study concerns the Toronto Blessing Movement in the Philippines. Is there something about Filipino culture that might make this movement particularly attractive to Filipinos?

Lora Timenia: Yes, Filipino religious consciousness has affinity for religions of spirit and power. Our spiritual worldview inherently affirms supernatural manifestation and divine intervention.

PneumaReview.com: Would you say that spiritual manifestations are a significant part of Toronto Blessing Spirituality?

Lora Timenia: Yes, because they have a revivalist spirituality. Their definition of revival is the expansion of God’s kingdom through his “manifest presence.” This “manifest presence” is explained as miracles and supernatural living put on display. Hence, their spirituality leads them to expect spiritual manifestations as reifications of God’s love and power; also, these manifestations mystically connect them to divine reality and provides them with catharsis (e.g. spiritual healing) and a perceived intimate connection with God.

Lora Angeline Embudo Timenia, Third Wave Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines (Baguio City, Philippines: Asia Pacific Theological Seminary Press, 2020), 192 pages, ISBN ‎9789718942918.

PneumaReview.com: In your book, Third Wave Pentecostalism in the Philippines, you present some criteria for evaluating spiritual manifestations. Please tell us briefly what they are.

Lora Timenia: I offered four open-ended questions:

1. Does the manifestation have biblical precedent?
2. Can the manifestation be used to point to the salvific purposes of God?
3. Does the manifestation glorify God, and not humans or other beings?
4. Does the manifestation conform to Scriptural teachings?

These questions stem from the assumption that manifestations of signs and wonders ought to have biblical precedent, be evangelistic (leads people into the faith), God-centered (not anthropocentric) and not in contradiction with essential biblical teachings.

PneumaReview.com: What can church leaders learn from the Third Wave and the Toronto Blessing?

Lora Timenia: The Third Wave movement and its phenomenon, the Toronto Blessing, is a revivification of mystical Christian spirituality. Their stream has somewhat revived mystic encounters with God through Jesus and the Holy Spirit. They also offer us a form of spirituality that provides cathartic experiences. Their emphasis on the manifest presence of God, bring into the fore the immanence of God. At the verification level of our theologizing, these manifest experiences contribute to a sense of illumination of and relational unity with God and other believers. To a certain extent, their spirituality is a good complement to varied Christian traditions worldwide.

PR

Learn more

Read John Lathrop’s review of Lora Timenia, Third Wave Pentecostalism in the Philippines.

Read Mike Dies’ review of John Arnott, “Living in Revival,” Spread the Fire (2001).

Read articles by Heidi Baker and Randy Clark, two scholars and leaders with connections to the early Toronto Blessing movement.

Read Malcolm Brubaker’s review of Bill Jackson, The Quest for the Radical Middle.

Visit APTS Press for a free sample from Third Wave of Pentecostalism in the Philippines and more books by Asian Pentecostal scholars.

APTS Press and Asian Journal of Pentecostal Studies Interview with Lora Timenia about her book (Length: 22:31).

PneumaReview.com author Dave Johnson speaks with Lora Timenia about her book Third Wave of Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines

As a matter of fact, I believe we need to pray for one another’s physical needs in a much more effective way than we have in the past. Our prayers sometimes sound like this: “Lord, bless brother so-and-so in his illness. Give direction to his physicians. And if it be thy will, bring him to health. Amen.” Though I don’t fault the heart behind that prayer, I want to suggest some ways that we might sharpen our prayers for those who are ill.

Who can pray for the sick?

All Christians are given that privilege, though there may be those who are more gifted in this area than others. Certainly elders are to be involved in praying for the sick. James writes, “Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven.” James 5:14-15

When and where do we pray for the sick?

We should pray in our families for the sick We should pray in the routine of everyday life. We should pray in our small groups or Sunday School class. We should pray in the whole church, whether it is coming forward for prayer by a prayer team, or by the elders, or in a prayer room after a service.

How do we pray for the sick?

There is no divine methodology. The most fascinating aspect to the healing ministry of Jesus is His astonishing variety of methods employed to bring about healing. Anything from a touch to a mud-pack was used by Jesus to demonstrate His Father’s desire to heal. Jesus shows us that methodology is not doctrine. He gives us the freedom to pray in various ways that work.

A number of years ago, I had the privilege of being in a seminar on healing prayer taught using John Wimber’s methods. I believe that Wimber’s basic five steps are a good, well-balanced approach to praying for healing. The five steps with my commentary are as follows: