In this review essay by seasoned missionary-scholar Dave Johnson, he takes a more nuanced approach to globalism, colonialism and the Filipinos efforts to contextualize the gospel and Church practices in the Philippines.

Hannah Keziah Agustin, “Colonialism Brought Evangelicalism to the Philippines. Churches Are Now Untangling the Two: Five Filipino Christian leaders weigh in on the American church’s influence on worship, culture, and politics” Christianity Today (June 28, 2023).

I would like to thank the editor of Pneuma Review for the opportunity to respond to Hannah Agustin’s article. I will divide this response into areas where I agree, issues that I think need clarification and points where I respectfully dissent. But first, I need to challenge her demographic facts. While she is correct that 80% of Filipinos are Catholic, the waters get muddied in identifying everybody else. The Pentecostal-Charismatic (PC) movement crosses all denominational lines and defies neatly packaged definitions. It also challenges statistics related to size. For example, the Catholic Charismatic movement, which holds as dearly to the Bible as do Evangelicals, numbered over ten million in 2008.[1] This does not include classical Pentecostals, such as the Assemblies of God and other groups, which are normally counted as Evangelicals, or Pentecostal Third Wave independent churches, some of which are huge. The origin of the majority of these churches, as well as some Pentecostal denominations, are indigenous. Considering that the population of the Philippines was 109.04 million in 2020,[2] it is safe to say that PC Christians comprise of at least 10% of the total Filipino population.

That said, she is correct in noting the strong impact of American evangelicalism in the Philippines. I share the respondents’ frustration about the importation of American culture, intentional or not, along with the gospel. While this is unavoidable to a certain extent, much could be done to reduce this by equipping missionaries with the tools of cultural anthropology. Unfortunately, most do not take advantage of this training. But the assumption of cultural superiority, intentional or not, also needs to be nuanced. This is not just an American problem. It’s a been a human problem since the time of Nimrod (Gen. 10) and Filipinos are no exception. Moreover, I have been appalled that perhaps as many as 95% of missionaries working here, whether from the West or other Asian nations, have made little effort to learn any of the indigenous languages.

All of the respondents mentioned things that the American missionaries brought into Filipino churches and allegedly forced on Filipinos. While much of this is true, none of the respondents mention efforts made by Filipino leaders to change things once the churches were turned over to them. This reflects the Filipino attitude of bahala na, which loosely means, “whatever will be will be and cannot be changed.” Fortunately, this is now beginning to change and I applaud these efforts.

Furthermore, the Filipino churches may be more indigenous than the respondents realize. Here, let me be clear that I am speaking from within my own PC tradition. In the Filipino Assemblies of God (AG), for example, the national ecclesiastical structure is almost a carbon copy of its counterpart in the States. How those leaders function within the structure, however, is completely Filipino. On the local church level, the differences between the churches in the Philippines and the United States are substantial.

More importantly, Obed Reliquette’s comment about American Evangelicalism’s attitude towards animism is largely true, but also needs nuancing in regards to the PC movement. PC spirituality, with its focus on the person and miraculous power of the Holy Spirit, resonates deeply with the Filipino’s original indigenous religious spirituality, which is focused on supernatural power. This morphed into Folk Catholicism in the Spanish era and continues to this day. This is probably the most significant reason for the stupendous growth of the PC movement in the Philippines in the last fifty years.

Finally, in an article about the Philippines, I do not understand why the author included a Filipino respondent living in the United States. The situation of Filipino-Americans, as reflected in their comments, is vastly different from Filipinos living at home. This should not have been included.

In summary, I agree with much of what has been said and share the respondents’ desire for greater indigeneity. I also think that the author should have done much more background research. Had she done so, she would likely have discovered that the situation is much more complex and nuanced than is reflected in this article. Thank you again for this opportunity.

PR

Notes

1. Christl Kessler and Jürgen Rüland, Give Jesus a Hand: Charismatic Christians: Populist Religion and Politics in the Philippines. Quezon City, Philippines: Ateneo de Manila Press, 2008.
2. Population of Philippines 2020 – Search (bing.com) https://www.bing.com/search?q=population+of+philippines+2020

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

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 excerpt from Led by the Spirit: The History of the American Assemblies of God Missionaries in the Philippines is the first chapter. Missionary-scholar Dave Johnson has brought together a chronicle of over 300 Pentecostal missionaries serving in the Philippines from 1926 through the first decade of the new Millennium.

The Early Years in the Philippines

As the Assemblies of God in the United States grew, so did their vision to send missionaries to the far-flung corners of the globe, including the Philippines.

The First Missionaries Arrive

The first United States Assemblies of God (AG) missionaries to the Philippines were Benjamin and Cordelia Caudle, who, with their children, arrived in Manila in September 1926.¹ The Caudles came from Kansas. Like many of the early missionaries, neither had any Bible school education, and it appears that they had little ministry experience. Caudle had only been a Christian for about six years before arriving in the Philippines. Yet they had heard the call of God, and for them and those who supported them, that call was sufficient. At the same time, their application for appointment indicates that they were well aware that sacrifice and privation awaited them.2 To what extent they were actually prepared for life in the tropics can only be conjectured.

They settled in Manila and quickly began to work. Manila, a city of at least three hundred thousand people at the time, was the logical choice because it was both the capital and hub of the nation. By the time the Caudles arrived, the Filipinos had been under American rule for twenty-eight years and many had learned English to the point that the Caudles felt it was becoming the lingua franca of the country.3

The Caudles were thoroughly convinced of the validity of the Pentecostal message and had a deep burden for the lost. In an article for the Pentecostal Evangel, the official voice of the Assemblies of God USA, Caudle’s passion for the lost and commitment to Pentecost is revealed:

Do you know that there are many millions of people here that need the Gospel preached to them with power and in demonstration of the Holy Ghost? The Pentecostal message is yet a stranger to the Philippine Islands, but by God’s grace it will not remain so long. For there shall be established in these Islands a lighthouse of the Pentecostal truth where men and women can be free.4

While the claim to be the first to proclaim the Pentecostal message in the Philippines cannot be verified with certainty, it may have been true since the Pentecostal Movement was young at the time. Caudle’s remarks that the Pentecostal message, with its emphasis on signs and wonders, would spread throughout the country, was prophetic, although it didn’t happen as quickly as he hoped.

This excerpt from Led by the Spirit is the Preface and Introduction. Missionary-scholar Dave Johnson has brought together a chronicle of over 300 Pentecostal missionaries serving in the Philippines from 1926 through the first decade of the new Millennium.

Preface

Like many other books, this volume was written to fulfill a perceived need. While serving as country moderator in the Philippines for the Assemblies of God World Missions (AGWM) from 2002 through 2003, I sometimes asked myself how my predecessors might have handled similar situations to those I was facing. Then, looking around at the churches and institutions that former missionaries had built and passed on, I found myself asking who these missionaries were. I had few answers to my questions. My wife, Debbie, and I both began to sense that God was directing us to do something about it. The book you hold in your hands is the result.

My intent here is to describe what God has done through the United States (U.S.) Assemblies of God missionaries who served or are serving in the Philippines, with the understanding that God accomplishes His purposes through flawed people. The philosophy used in writing this book is to present an accurate, comprehensive, and balanced account of the work of the Assemblies of God Missionary Fellowship in the Philippines that neither lionizes nor libels those involved in order that God is revealed as the Hero of the story.

The limitations are numerous. The personnel and policies from the AGWM home office in Springfield, Missouri, will only be included as they relate to the work in the field. The activities of the missionaries while home for itineration or other reasons are beyond the scope entirely. The relationship between the missionaries and the Philippines General Council of the Assemblies of God (PGCAG) was and remains symbiotic and, therefore, has some overlap. Since the history of the PGCAG is not the focus of this story, its history will only be recorded in places where it intersects with that of the U.S. missionaries. The rest of their story will have to be told elsewhere. Also not included here is the work done by Assemblies of God missionaries from other countries.

Additionally, a number of international ministries such as the Asia Pacific Theological Seminary (APTS) are all based in the Philippines. Since the focus of the book is limited to the Philippines, the activities that missionaries assigned to these ministries engaged in outside of the country are beyond the scope of this book. The valued work of missionary associates is not included mostly because of space limitations but also because of lack of research materials available.

“John A. MacMillan’s Teaching Regarding the Authority of the Believer and its Impact on the Evangelical, Pentecostal, and Charismatic Movements” by Paul L. King 

Most people associate teaching on the authority of the believer from a charismatic source, usually Kenneth Hagin or Kenneth Copeland. Some evangelicals, such as Hank Hanegraaff and John MacArthur tend to regard exercise of the believer’s authority, especially binding and loosing, as an excessive teaching of the charismatic movement.¹ However, the original source of teaching on this vital doctrine comes not from the charismatic or Pentecostal movements, but from John A. MacMillan, a former Presbyterian layman who became a missionary, writer, editor, and professor, and from and his classic holiness roots in the Higher Life and Keswick movements. My doctoral dissertation presented a case study of the life, ministry, and impact of John MacMillan, particularly as it relates to the authority of the believer and spiritual warfare.² This paper is a distillation of that dissertation.

Introducing John A. MacMillan

John MacMillan (1873-1956) was a Canadian Presbyterian businessman who became actively involved with ministry to Chinese and Jewish people in Toronto.³ At the age of 41 he married Isabel Robson, who had been a missionary to China with China Inland Mission from 1895 to1906 and a personal nurse to J. Hudson Taylor. Ordained in 1923 at the age of 49, MacMillan and his wife went to China as missionaries with The Christian and Missionary Alliance (C&MA). He then became field director of the floundering C&MA mission work in the Philippines. Following the death of his first wife in 1928, he returned to North America to do pastoral and itinerant ministry. Subsequently, he became Associate Editor of The Alliance Weekly magazine, a member of the Board of Managers of The Christian and Missionary Alliance, and a professor at Missionary Training Institute in Nyack, New York, now known as Nyack College. In 1932 after nine years of many dramatic experiences with spiritual warfare, he wrote a series of articles in The Alliance Weekly, the periodical of The Christian and Missionary Alliance, entitled “The Authority of the Believer.”⁴ Eventually they were published in book form, distributed widely and also republished in other periodicals. MacMillan had a remarkable and extensive ministry in the exercise of the authority of the believer and spiritual warfare spanning more than thirty years.

MacMillan’s Exercise of the Authority of the Believer

John MacMillan’s practice of the authority of the believer began when as a businessman, he was informed that the house next to his house caught on fire. Calmly, “he committed the crisis to God in prayer, claiming divine protection according to Psalm 91:10 that ‘no destruction would befall the house.'” He drove home to find out that the fire had miraculously stopped at a wooden fence that separated the two houses.⁵

MacMillan turned his business over to another man when he left for the mission field, designating a portion of the profits to go to his missionary support, but the man reneged on his contract, failing to forward the funds. Speaking with the believer’s authority, MacMillan prophesied, “Vengeance is mine, saith the Lord.” Eventually the business went bankrupt. So through MacMillan’s application of the believer’s authority, he was vindicated and the dishonest contract-breakers suffered the judgment of God.⁶

On the mission field in China an Asiatic cholera epidemic threatened the mission. MacMillan again confessed Psalm 91:3, “Surely he will deliver thee from the snare of the fowler, and from the deadly pestilence.” He prayed, “May we be enabled to keep the Home ‘in the secret place of the Most High and under the shadow of the Almighty.'” They emerged victorious and received divine protection from the plague. ⁷

MacMillan told of how Christian and Missionary Alliance missionaries would claim land from demonic control in China and bind the powers of darkness. On a certain occasion, the missionaries took possession of a piece of land and began moving logs. Evil spirits resisted the takeover by projecting a supernatural voice from a log. The voice in the log threatened, “Don’t you dare move it!” The missionaries were not taken aback, but rebuked the voice. They then removed the log without any further incident and gained the victory over the dark powers.⁸ MacMillan’s most dramatic illustration of exercising the authority of binding and loosing occurred in 1924 when several missionaries were kidnapped. As MacMillan and the remaining missionaries exercised the believer’s authority of binding and loosing, the missionaries were released without harm.⁹

John MacMillan’s exercise of the authority of the believer and engagement with the powers of darkness increased during his ministry in the Philippines. He exercised authority over nature, binding the Enemy as a tree fell toward him and the mission buildings. As a result, the tree fell between the buildings, causing no harm to the buildings or himself. MacMillan perceived in this startling occurrence of divine protection a spiritual message from the Lord, “The way out is blocked—is it not a gracious call to prayer, lest the great adversary block our efforts and shut us up in a small place? We have prayed for the binding of the strongman—we must watch and pray that the strong man does not bind us.”¹⁰ As he took authority over tobacco addictions, many people were set free and in one district in the Philippines, all the believers stopped growing tobacco.¹¹

Another remarkable and dramatic demonstration of MacMillan’s authority as a believer resulted in miraculous healing of his broken leg. Retired pastor Otto Bublat recalls that MacMillan described the incident years later in a class at the Missionary Training Institute: “Once on an emergency mission trip where he was alone on the rainy slippery trail, he slipped and broke his ankle. … His only recourse was the Lord since he was alone and about twenty miles from even a first aid station. In simple faith, he stepped out and began walking those many miles. He got home safely, and shortly thereafter had the ankle X-rayed. There had been a clean break, but it was perfectly healed.”¹²