Mel Robeck has shared with Pneuma Review the press release from the International Dialogue between the World Communion of Reformed Churches and Classical Pentecostals, which concluded on December 4, 2018.

Representatives of various classical Pentecostal churches and a delegation from the World Communion of Reformed Churches met in Legon, Accra, Ghana, November 29 – December 4, 2018. This meeting was the fifth session of the third round, which is focused on “Ministering to the Needs of the World.”

The participants were photographed on the campus of Trinity Theological Seminary, where the Methodist scholar on Pentecostal and Charismatics, Dr. Kwabena has recently become President. Pictured left to right, row one: Bas Plaisiar, Teresa (Tess) Chai, Jacqui Grey, and Van Johnson. Row two: Karla Koll, Jean-Daniel Plüess, Gabrielle Rácsok, and Setri Nyomi. Row three: David Daniels, Mel Robeck, Hanns Lessing.

At the beginning and end of each day, participants gather to pray, sing, read and reflect upon the Bible together. This time of sharing in spirituality and worship helps to contextualize the discussions that take place, and builds greater community between participants.

This year, the dialogue focused on the significance of eschatology (those things having to do with the end of time and the return of Jesus, which is our blessed hope) to Mission. To open the discussion, the Rev. Dr. Karla Ann Koll (Reformed) and Rev. Dr. Van Johnson (Pentecostal) prepared and presented papers reflective of the teachings of their faith communities on this topic. Participants then raised questions and responded in a free-ranging discussion intended to tease out common interests and common concerns, while noting differences in understanding.

In her presentation, Dr. Koll demonstrated that Reformed Christians, like Pentecostals, anticipate the return of Jesus Christ to bring the Reign of God in its fullness. Their primary focus has been on sharing the Gospel and caring for the lives and well-being of others in ways they believe are in keeping with that Reign. Following the teachings of John Calvin regarding the sovereignty of God, and their belief that God’s redemptive intention encompasses all of creation, they have been less focused upon events surrounding the Second Coming, and more on the call for the Church to minister until Christ’s return. They maintain that the Holy Spirit empowers them both to promote the Gospel, and work to transform culture and society in keeping with Christ’s will.

Dr. Johnson made the case that both time and space have challenged the way Pentecostals think about and act upon their understanding of eschatology. Pentecostals believe that God has been restoring the purity, passion, and power of the church through the Holy Spirit, in anticipation of the imminent return of Christ and the inauguration of His kingdom. Like the early church, their expectation that time was short before Christ’s return, has motivated much of their mission activity, in which they have emphasized the proclamation of the Gospel to the “lost.” Yet, after a century of existence, Pentecostal views of time are changing, leading to shifts in how they view mission. If they have more time to live and act, their view of the world around them, their space, must be taken more seriously than in the past. While continuing to affirm the soon return of the Lord, their notion of mission has broadened beyond proclamation or evangelization alone, to include other missional activities. Now, mission includes a range of activities extending from evangelism to creation care as signs of the future kingdom.

Read part 1 of this chapter, “A Charge for Church Leadership: Speaking Out Against Sexual Abuse and Ministering to Survivors” as appearing in Pneuma Review Winter 2014.

A Pastoral Perspective: Pastor-to-Pastor

One of the unfortunate lessons of the past few decades is that although sexual abuse within churches and church families has been well hidden, it is nevertheless a serious problem that needs to be addressed. Pastors and other church leaders (e.g., Sunday school teachers, youth leaders, women’s ministry coordinators) need to be prepared to respond to sexual abuse both proactively—by clearly addressing the problem, condemning the practice, encouraging victims to seek help and healing, and providing guidance, resources, and ac­countability for those who are at risk for abusing others—and reactively—by being ready to respond appropriately, helpfully, and scripturally to victims who come to the church for help. So how can we do that? Where can we turn? And what are some of the challenges along the way?

An excerpt from The Long Journey Home: Understanding and Ministering to the Sexually Abused, edited by Andrew J. Schmutzer.
Several terms, prompted by an asterisk (*), have been defined by pastors, therapists, and theologians that contributed to the book and are included in a select glossary. Please also continue the conversation with Andrew Schmutzer as he answers questions throughout this series.

Some Serious Recommendations for Serious Realities

One of the important lessons learned by the Religion and Violence e-Learning (RAVE) team at the University of New Brunswick is that pastors feel unprepared to respond to those who have been victims of abuse. Our studies among hundreds of pastors have shown that only 8 percent believe that they are well-prepared to respond.¹⁴ In our re­search at seminaries, we have found that the rate among seminary students preparing to graduate is even lower. Additionally, we know that many pastors never address the issue of abuse from the pulpit, and our seminary research suggests that one of the reasons is the fear that if the issue is addressed publicly from the pulpit, victims will come forward and the pastor will be unprepared to deal with the aftermath. This current state has many implications. For example, if abuse is not addressed effectively from the pulpit and in men’s and women’s ministries, in youth groups and appropriately among children, there is the very real danger that victims will simply remain silent while they continue to be victimized or not receive needed care. Such silence will often be interpreted by both the victim/survivor and the broader community as complicity with the acts of violence—or at least an inability or unwillingness to confront the problem of sexual abuse head-on.

Since sexual abuse is closely related to issues of power and authority, the abuser may be able to enforce a “code of silence” that keeps the victim from speaking out. If the abuser is a church leader, the victim may feel that they have a responsibility to protect the church by keeping the abuse a secret. If the abuser is a family member, the victim may feel that to disclose the abuse would be to destroy the sacredness of a marriage or a family unit. Defining, effectively addressing, and condemning sexual abuse by naming it publicly in a sermon are important ways of disempowering the abuser and providing the victim or survivor with the permission they may feel they need to seek help and safety.

Spiritual shepherds have the potential to enhance the healing journey of a man or a woman of faith whose life has been impacted by the *trauma of *sexual abuse (SA). Often, however, pastors, priests, and other religious leaders have neither ears to hear the cries for help nor eyes to see their suffering. As a result, they become an obstacle, rather than a resource, on the road to recovery. Clerical silence is taken as complicity with the acts of terror; their dismissal of the pain and despair perceived as one more indicator of rejection. God’s rejection.

An excerpt from The Long Journey Home: Understanding and Ministering to the Sexually Abused, edited by Andrew J. Schmutzer.

Several terms, prompted by an asterisk (*), have been defined by pastors, therapists, and theologians that contributed to the book and are included in a select glossary. Please also continue the conversation with Andrew Schmutzer as he answers questions throughout this series.

In this chapter, we consider the powerful opportunity that clergy have to speak out against sexual abuse and to minister with compassion and *best practices to those who have been impacted by it. Drawing on our joint experiences, Nancy’s extensive research program on abuse in families of faith and Steve’s years of pastoral ministry, we weave together what we believe is an evidence-based charge to church leaders. Offering God’s care to those who are hurting—a cup of cold water in the name of Jesus—should be natural to the followers of Christ. Sometimes, though, we need to be reminded that our actions and our words bring forth God’s healing power in the lives of others. As church leaders, we need to learn to pair the practical act (i.e., cold water) with our mission (i.e., in the name of Jesus).

The Power of the Cross: The Biblical Place of Healing and Gift-Based Ministry in Proclaiming the Gospel

There are consequences to a powerless Gospel, yet there is a way forward.

Communicating and Ministering the Power of the Gospel Cross-culturally: The Power of God for Christians Who Ride Two Horses

By Charles and Marguerite Kraft

“Man of God, we will beat you,” the demon said, “because your people ride two horses.” This statement was made to Tanzanian Christian priest Felician Nkwere as he was breaking the power of a demon. The two horses referred to are the “horse” of allegiance to Jesus and the “horse” of a continued dependence on the power of Satan to fill in gaps not provided for by the Christianity brought to Tanzania by western missionaries.

What these Tanzanians had experienced was a Christianity without the Bible’s full vision of God’s power working in and through His people, strong on the need for a commitment to Christ for salvation and strong on truth as understood intellectually. That Christianity was and is weak, however, in the area of greatest concern to peoples like these—the ability to deal with the evil powers that are continually pummeling them with misfortune, disease, infertility and other ills. Since no answers are provided in these areas by most of the traditional brands of western Christianity, Tanzanians and a majority of the rest of the peoples of the world who have been converted to such powerless Christianity continue to make use of their traditional power sources. In doing so, they inadvertently are trying to ride a second “horse,” a satanic horse, at the same time that they seek to follow Christ.

The Scriptures are clear that we are not to worship any God but the true God for, God says, “I am the Lord your God and I tolerate no rivals” (Exo. 20:3, 5 GNB). For most of the world, however, including the western world, traditional Christianity has presented an incomplete God, a God who created and redeemed but whose current activity is difficult to validate. We have a Christianity with a wonderful past and an exciting future, but the present is for many very disappointing. Though large numbers of westerners seem relatively satisfied with this God, who is less than the God we see in Scripture, most of the rest of the world is not. They, like biblical peoples, expect God to be a God of the here and now, a God who provides enough spiritual power for daily living, power to ward off the evil powers that torment them.