Presence Is a Verb—a State of Being and an Action

The woman abruptly arose from the Sunday dinner table and accusingly spoke to her husband, “You wouldn’t care if I drowned in the waterhole.” She then turned and walked out the door.

It had been a typical Sunday for the sixteen-year-old girl. The Pentecostal family had dressed in their Sunday best, driven to church, and come home to eat a pot roast that had been cooking in the oven. But the tenor of the day had abruptly changed, and silence now ensued in her mother’s absence. The daughter stared in panic and disbelief while her father paused only momentarily before continuing with his meal. He outwardly appeared unphased by his wife’s startling behavior. Bewildered by his stoic demeanor, her mind whirled, “Why didn’t he say anything? Why didn’t he chase after her?” She learned later that he had not understood his wife’s words. He, too, had been lost amidst the chaos.

The family was aware of the risks of the nearby waterhole. The sudden drop-offs or deep holes underneath the murky water caused it to be potentially perilous. Added to this watery death trap was the reality that her mother could not swim. A brain operation at age twenty had saved the mother’s life but had left her with an inability to walk a straight line on flat terrain, and being in water only exacerbated the unsteadiness. The daughter worried that she had just seen her mother alive for the last time. Like Ebenezer Scrooge facing the Ghost of Christmas Yet to Come, the teenager envisioned a life of darkness and separation brought on by death—her mother’s. At that moment, she desperately longed for her father to protect their family, to keep them safe from the terrors of death.

Concepts of this article are taken from Engelbert’s first book, Who is Present in Absence?: A Pentecostal Theological Praxis of Suffering and Healing (Pickwick Publications, 2019). The book is based on interviews with eight Classical Pentecostals, and their experiences are combined with psychology, culture, and Scripture/theology. In this article, Engelbert builds from some of the book’s principles to demonstrate how Pentecostals are uniquely qualified through our emphasis on the Spirit to be empowered to be present when God is apparently absent.

Amidst this chaos, the phone rang. The daughter answered. On the other end, she heard the voice of another 16-year-old girl who lived 180 miles away. The familiar voice said, “God told me to call you. What’s up?” Through this voice, God ministered to the panicked teen in her darkness. God revealed Godself as a minister to a 16-year-old teen through another 16-year-old in a void without safety and protection. God saw the daughter’s distress and invited her friend to participate in God’s ministry to be with the scared teen before her mother returned later that day.

God is revealed as a minister to a teenager, bringing healing presence to an impossible situation. God invites a long-distance friend to unite with God in another friend’s despair through listening and prayer. It conveys that God is a minister who invites humans to participate with God in God’s healing ministry of presence in the world. In what follows, I seek to demonstrate how presence is an act of healing ministry in which Pentecostals are uniquely equipped to participate in the power and the presence of the Spirit. To accomplish this, I draw from Pentecostal experiences, the field of psychology, and Scripture/theology.

Experiencing God’s Presence

The above supernatural incident and others like it are familiar to Pentecostals. We are a people who seek God’s presence. We call on God for revival, an encounter with God in which the Spirit convicts, heals, and renews God’s people. Our worship creates space in a service, which nurtures an expectation of experiencing God’s presence. We emphasize coming forward to the front (the altar) to a place where people may encounter God, be it for salvation, the baptism of the Spirit, healing, or sanctification. We stress the importance of prayer, which includes requests that God would supernaturally intervene. We highlight testimonies that give reports of our experiences of God, such as divine healing. In short, Pentecostals seek, hope, and/or expect to experience God’s presence.

I draw from our emphasis on God’s presence when I teach a course on Pentecostal pastoral care, in which I stress the importance of being present. At first, students push back on this idea. They desire action, such as learning how to use Scripture to solve people’s problems. For them, learning how to be present to others via empathy is not action. Presence does not fix it, so it is equated in their minds with doing nothing. It is devoid of the action necessary to generate transformation (similar to state of being verbs). As one who was born and raised Pentecostal, I relate. We are a pragmatic people who want a theology that works—an action that culminates in a definitive solution. I learned from my junior high English teacher, Mrs. Folkestad, that a noun is a person, place, or thing, and a verb expresses action or state of being; therefore, presence is a thing, not an action. But later in life (my apologies to Mrs. Folkestad), I came to see how presence is also a verb—it is both an action and a state of being.

Consider this question: What transpires when you experience the presence of God? Pentecostals typically respond with phrases like, “I felt love”; “I experienced a tremendous peace”; “I was no longer alone.” Many admit that although their circumstances did not change, they were strengthened through God’s presence. In that moment, they knew God was with them. This gave them courage to walk through their difficult valley, their impossibility. God’s presence transformed them, and it is this transformation that validates their experience as being a genuine act of ministry. When a sixteen-year-old friend participates in God’s ministry in the Spirit’s power by being present to an overwhelmed teenager through a phone call, God’s healing presence is encountered. This presence is an act of ministry. But Pentecostals are not alone in experiencing presence as being powerful for transformation. Psychology also supports that presence changes a person.

Humans Psychologically Need Healing Presence

At the time John Bowlby introduced attachment theory to the discipline of psychology, Western psychological theories tended to mirror our individualistic culture. Psychoanalysis was the dominating theory, focusing on the internal world of the person (think Freud’s ego, id, and superego). But Bowlby’s observations of children with their parents caused him to focus on relationships, not the inner parts of an individual. As such, he developed his theory of attachment. For Bowlby, humans (from infant to senior) instinctively long for the other’s presence to soothe them.

Image: Samuell Morgenstern

Bowlby believed we have an innate attachment behavioral system. When we are threatened, we seek to be close to someone who is stronger and wiser (an attachment figure) for support. Many of us may recall as children being awakened by a loud clap of thunder, and our fears being heightened by the bright, blinding bursts of lightning during a summer storm. As a two- or three-year-old, I was terrified, which meant my attachment behavioral system was activated. I was alone in the dark, feeling unsafe. Like any small child, I voiced my distress by crying loudly, and my mother responded by coming to be with me. Although my parents were unable to make the thunder and lightning cease, I received their support through their presence. As I curled up between them in the comfort of their bed, I felt safe and secure in their presence. Being with them enabled me to relax, and my attachment behavioral system was deactivated, allowing me to sleep. Their presence changed me without transforming the situation. The thunder was still loud and frightening. The lightning was still bright and scary. But their state of being present to me was an act of ministry—it brought healing comfort to my terrified being.

Scripturally/Theologically God Ministers through Presence

Thus far, we have seen how experiencing God’s presence in our worship services changes us. We have also recognized that psychologically we are created to be near others amidst our distress. The presence of those who are wiser and stronger brings about a sense of safety and security. Scripture and theology, too, reveal that God ministers through God’s being to humanity. Throughout human history, God enters into human chaos, or impossibilities, by joining humans in their powerlessness. For instance, when God enters the impossibility of an elderly couple’s childlessness, Abraham and Sarah have a son. God unites with Hagar and Ismael in their despair in the wilderness, delivering them from death (Gen 21). God joins the Hebrew slaves in their impossible situation by calling Moses, an elderly sheep herder, to participate in God’s ministry of deliverance (Ex 3). God repeatedly enters situations in which people experience separation, helplessness, and hopelessness—places of death. I am not speaking only of a physical death, but I am following Andrew Root by expanding death to include impossibilities, limitations, or a deep need that is beyond our reach. Each time that God comes into human impossibilities, God is revealed as minister through God’s being. God ministers by entering into a couple’s childlessness, a mother and son’s abandonment, a people’s oppression, and a sixteen-year-old’s fear of death.

Image: Vitaly Gariev

Such ministry through God’s being is most clearly seen in the person of Jesus Christ. Humanity is in an impossible situation. We are destined for death. As Paul informs us, the wages of our sin are certain death. All our attempts to escape death fall miserably short. Neither our good works, our praying and fasting, nor our offerings enable us to avoid death’s grip and ultimate separation. It is an impossible situation. And it is in this impossibility where God joins humanity.

John 3 reminds us that God’s love for the world initiates God’s act of sending the Son into the world to be with humanity in death. The Son, who is the very being of God, embodies God’s act of ministry to the world by joining with humanity. We may immediately call to mind that Jesus was present to humanity while he walked on this earth. However, I am referring to a ministry that is deeper than this. It is inward, taking place within the being of Jesus Christ. This ministry is seen more clearly through the theological concept called the hypostatic union. The hypostatic union states that Jesus is both fully divine and fully human. Two distinct natures. One divine. One human. Both are in one person without any blending or altering. Since they are in one person, the two natures are united, or in relationship, while remaining distinct in Jesus Christ. The divine is eternally connected with humanity within Jesus. That is, the divine is forever present to humanity in Jesus’s being. Because of the hypostatic union, God is revealed, and humanity is healed (reconciled). Both of these movements are transpiring in the person of Jesus Christ, who is God’s act of ministry.

This ministry that is taking place in Jesus, as seen in the hypostatic union, is both a healing ministry of presence and a healing action. In Jesus, presence becomes a ministry that is both a state of being and an act. The divine nature is present to and in relationship with the human nature in Jesus while healing humanity. In this light, Jesus is the embodiment of God’s ministerial act of healing presence (state of being and action). This is an ongoing healing ministry of the divine ministering healing presence to humanity. Through the power and the presence of the Spirit, we are now caught up in that healing act of presence. We are joined with Jesus’s humanity through the Spirit.

Moreover, we are invited to participate in this ministry of healing presence through the power of the Spirit. When we unite with other persons in the power of the Spirit in their impossibilities through presence, we are joining with God in God’s healing presence to them, which is occurring in the being of Jesus Christ. Therefore, God invites us, such as long-distance friends, to join others, like an overwhelmed sixteen-year-old, in their deaths. Transformation occurs because through the power of the Spirit, we are uniting with God in the ministerial act of God’s presence. This healing presence communicates, “You are not alone. I see you. I am here.” It ministers peace amidst chaos. It brings healing transformation.

A Pentecostal Response

Joining others in their deaths, limitations, or impossibilities calls for us to see God as a minister and to be dependent on the Spirit’s power. Too often we rely on our understanding in response to a hurting individual. We focus on ways to fix the issue or to find reasons why the impossibility exists. These types of responses to hurting people frequently include a form of avoidance, self-agency, or positivity. Avoidance fails to respond to the person who is hurting. Self-agency informs sufferers that their own action or inaction is causing the pain, e.g., You must pray more. Positivity places the onus on the distressed to be optimistic, believing this will change the circumstances, e.g., Trust that God has something for you just around the corner.

Image: Taiki Ishikawa

The emphasis on God being a minister is essential if we are to abstain from unhelpful responses. It expands our perception of God beyond the narrow view of problem solving. When God is perceived as a minister, our perception moves beyond the image of a genie who grants my wishes. It surpasses the restricted depiction of a mechanic who fixes my car or a lifeguard who rescues me from drowning. While the concept of God being a minister may include those aspects in a limited way, it is more. God is a minister who comes close to those experiencing any kind of death. And now God invites us to join God in this healing place.

But more than a change in perception, we need the power of the Spirit to be present to hurting persons and to refrain from avoidance, self-agency, and positivity. We require the Spirit’s power to have courage and strength to sit amidst uncertainty and ambiguity with those in despair rather than fleeing from or fixing them. We need to be empowered by the Spirit so that we are exhibiting the Spirit’s fruit, not blame and shame. We must have the power and presence of the Spirit to be present to those in pain in a similar way that God is present to them. Through our act of ministry of presence, the hurting then may see that God’s healing presence is with them, strengthening and upholding them. And that is ministry, which is both being and action.

Further Reading

Pentecostal Encounters with Suffering: an interview with Pamela F. Engelbert

PneumaReview.com: You have been in ministry for many years, please tell our readers a little bit about the different kinds of ministries that you have been involved in.

Dr. Ian R. Hall: For 17 years I was a pastor and evangelist first with the Church of the Nazarene and then with the Elim Pentecostal Church, UK. Also, served as an adjunct faculty member at Elim Bible College, UK. In 1978, together with my wife and son, I emigrated to the USA where I served for 11 years as an Associate Professor at North Central Bible College (NCU), Minneapolis, MN.

Ian and Sheila Hall

In 1988, my wife and I were appointed by Assemblies of God World Missions as Missionary Evangelists to Europe, becoming resident missionaries in Romania. In 1996, I was appointed the first President of Elim Evangelical Theological Seminary, Timisoara, until June 2004 when it was handed over to Romanian leadership. I then served of the faculty of Eastern European Bible College, Oradea, until 2010, when I was transferred to Special Assignment with AGWM, taking us to Africa, India, the Republic of Georgia and back to Europe.

PneumaReview.com: In this interview we would especially like to speak with you about your book Times of Renewal: A History and Theology of Revival and Spiritual Awakenings. When did you become interested in revivals and awakenings?

Ian Hall: When I met Duncan Campbell in Sheffield, UK, in 1959. This gave me a great hunger for revival and to experience it.

PneumaReview.com: The text covers a very long period of human history. About how long did it take you to research and write the book?

Ian Hall: For more than 40 years of research, teaching on revival and experiencing revival.

PneumaReview.com: Times of Renewal is also very global in scope. In addition to the United States, please tell our readers some of the other countries whose revivals you have included in the book?

Ian Hall: Biblical Revivals in the Old Testament affected the whole of the Middle East, subsequent Revivals embraced much of Europe and North Africa, leading to more Evangelical Awakenings that have included the majority of the countries of the world.

PneumaReview.com: In your research what are some of the key things you have found that have occurred before revival or awakening takes place?

Ian Hall: A deep hunger for God, resulting in praying through to God which prompted greater faith in God, obedience to his word and humility and confession before God.

PneumaReview.com: What characteristics do revivals share in common?

Ian Hall: A strong sense of God’s presence and repentance from former disobedience.

PneumaReview.com: What differences might they have?

Ian Hall: Some revivals began with the leadership of the churches and others began with individuals being awakened to their spiritual plight and to God’s presence which often led to intense prayer.

PneumaReview.com: Is there a particular revival that you find to be especially interesting?

Ian Hall: Every revival is fascinating to me. It is my passion, especially having been involved in revivals in England, Germany and Romania.

PneumaReview.com: What would you say to someone who does not see the value of studying past revivals?

Ian Hall: As an avid student of History, I find past revivals inspiring and encouraging for praying through for future revivals. Do it again Lord!

PneumaReview.com: The original English text of your book was published in Romania. Are there plans for the book to be published in the United States in the near future?

Response from G. Paul Hendrickson:

The Second Edition will be published in the U.S. by Encourage Publishing. We don’t have a date for availability yet (and the U.S. publishing / printing world is running slow these days), but all is moving forward toward having the Second Edition available in the next couple months.

Update from Encourage Publishing:

The Second Edition of Times of Renewal: A History and Theology of Revival and Spiritual Awakenings will be available on August 10, 2024.

Pre-order Times of Renewal from these booksellers:

Christianbook: https://www.christianbook.com/Christian/Books/product?event=AFF&p=1234738&item_no=166210

Amazon: https://amzn.to/4dohtLt

The book consists of Acknowledgments, five chapters, thirteen excurses, varied notes, selected bibliography, and detailed indexes of subjects, ancient names, modern authors and ancient sources.

Chapter titles include: “The Emergence of the Spirit: Recasting Exodus”, “The Essence of the Spirit: Retelling Exodus”, “The Absence of the Spirit: Recalling Exodus”, “The Assurance of the Spirit: Rekindling Exodus”, and “The Significance of the Spirit: Rediscovering Exodus”. Each chapter brings a varied and deep-well resource for the study of pneumatology.

This work offers detailed, personable, opinionated, and indispensable tedious research. From his descriptions of German theologian Hans Leisagang and more to his Greek or Jewish tracing of the origins of historical pneumatology, you’ll find detailed promise of the divine presence of God. The weight of God’s glory is depicted through Israel’s birth and early years. Pillars and angels, Clouds and fire are described as leading the Israelites to outpace the Egyptians. While God’s presence is described as durable, unshakable, and reliable.

Levison’s description of the Babylonian exile offers intriguing storylines where the Spirit is an active agent in cross-cultural contexts.  He offers rich parallels of Moses and Ezekiel, Jeremiah, Zechariah and more with concepts of the Spirit of God 1) rushing upon, 2) pouring over, and 3) resting upon individuals.

Jack Levison holds the W.J.A. Power Chair of Old Testament Interpretation and Biblical Hebrew at Perkins School of Theology, Southern Methodist University. Levison was raised in New York, attended Wheaton College, received an MA at Cambridge University, and pursued his doctoral studies at Duke University. Faculty page.

He offers a unique study of consequences regarding modern assessments of early Judaism including a discourse of NT Wright’s deep appreciation for the contributions of 2^nd Temple Judaism and Shekinah Glory’s indwelling presence. He proclaims clearly, the Spirit is active now.

Levison ends this work with thirteen brief two to four page excurses. An excursus (from Latin excurrere, ‘to run out of’) is a short outbreak or narration in a work of literature. Excursuses often have little to do with subject matter discussed by the work, used to lighten or add insight to the story. He does it with brilliance.

Reviewed by Joseph S. Girdler

Publisher’s page: https://www.baylorpress.com/9781481310031/the-holy-spirit-before-christianity/

Present Everywhere, Sustaining Life

Image: Annie Spratt

As a divine person, there is nowhere we can flee from the presence of the Spirit (Psalm 139:7). Therefore, by the Spirit, God “fills everything in every way” (Ephesians 1:23) and is “over all, and through all and in all” (Ephesians 4:6). On account of this, Hendrikus Berkhof correctly recognizes that “insofar as the Spirit is the name of God in action, nothing short of the whole creation can be the field of his operation.”[1] This would necessarily include the human brain.

The Spirit is present everywhere sustaining life. Expressing this, Christians have sometimes referred to the Father as Creator, the Son as Redeemer, and the Holy Spirit as Sustainer. Likewise, the Nicene Creed, which is regularly affirmed in liturgical churches, affirms that the Spirit is the “Lord, the giver of life.” This, I think, includes within our brains, while we sleep.

The Spirit in the Brain

One might think that what happens in our brains is a “natural” process. But it is not natural, if one means apart from God. Nothing about the human being is “natural” in the sense that we are created and sustained, from start to finish, by God. As Job declared, “the Spirit of God has made me,” and “the breath of the Almighty gives me life” (Job 33:4).

Image: Alexander Possingham

A False Dichotomy

When it comes to issues of science and biology, sometimes people make a false dichotomy by thinking that either God is at work, or “natural processes” are at work in our bodies. It doesn’t, however, have to be an either-or option—both can be true. Similarly, Christians affirm that God is at work knitting each child together in their mother’s womb (Psalm 139:13), even though we learn in health class the natural processes of child development from the point of fertilization, to the development of an embryo, through to a fully formed fetus. Likewise, the Spirit works in and through the natural processes of our brain to renew our brain functions.

In The Presence of God: Its Place in the Storyline of Scripture and the Story of our Lives J. Ryan Lister, seeks to trace the theme of God’s presence throughout redemptive history. The bulk of the volume is devoted to tracing the “vistas and valleys of God’s mighty acts in redemptive history to show where God revels his presence … and help us understand why he does so” (23). Lister’s major argument is twofold. First, that the “presence of God is a central goal in God’s redemptive mission” (23). Second, that the “presence of God is the agent by which the Lord accomplishes his redemptive mission” (24).

The argument is presented in three parts. The chapters in part one attempt to show “how the presence of the Lord is a central eschatological purpose in the Lord’s redemptive mission” (33). Lister helpfully begins his study by providing a definition of the presence of God as the “manifestation of God in time and space—mediated in some sense—working to bring forth redemption and redemption’s objectives and simultaneously, the unmediated, fully relational, and eschatological manifestation of God first experienced in Eden and awaiting the elect in the new creation” (51). Lister’s thesis is then accomplished by looking at Genesis 1-3 and Revelation 21-22 in order to establish that “what Eden was in potential, the New Jerusalem is in full” (86). God’s presence in the Garden and the promised dynasty begun with Adam, though unfulfilled, find their completion in the new heaven and new earth (86).

J. Ryan Lister

Parts two and three set out to demonstrate that in both the Old and New Testaments God accomplishes his purposes “by becoming present” (33). Part three deals with God’s presence in light of the person and work of Christ. Here Lister also presents the theme of Church as temple and the implication of this for evangelism and missions.

Lister is to be applauded for doing good biblical theology. This in itself makes it a valuable study. However, while he acknowledges that space limitations precluded him from addressing some books, such as the Wisdom literature, Ruth, Song of Songs and Esther (146, n.1), this omission is unfortunate. If excluded books were included, it would have made this a more comprehensive work. Perhaps limiting certain sections (over fifty percent of part two is spent on the Pentateuch) and scaling back on certain elaborate footnotes would have made room for the inclusion of omitted and sparsely addressed portions (the Minor Prophets) of the Old Testament.

Reviewed by David Seal

Publisher’s page: https://www.crossway.org/books/the-presence-of-god-tpb/

Walter Brueggemann, Divine Presence Amid Violence: Contextualizing the Book of Joshua (Eugene, Oregon: Cascade, 2009), xii + 82 pages, ISBN 9781606080894.

To begin this review quite honestly, I chose the text because of the difficult dilemma it was attempting to resolve, namely violence and the Bible and even more specifically violence and war as ordered by God. The second factor that influenced me was the author. If someone can offer a reasonable apologia on the subject, it is Walter Brueggemann. Of value to my choice was also the perfect timing of the book with the war in the Middle East.

Divine Presence Amid Violence argues that aggression in the Bible, and more specifically, aggression that “comes” from God, is not to be against the people, but against the chariots and horses. In the Joshua context, they are the tools used by the evil empire to oppress people and use their labor while holding them in fear. Thus, Yahweh’s command is not to destroy peoples and nations, but to destroy the evil empire that oppresses them through destroying its tools of oppression. Brueggemann believes this is evident on many occasions in the book of Joshua where cities and ethnos are left untouched by the destruction of Israel’s attack.

One, perhaps shocking, aspect in Brueggemann’s apologia comes in the opening chapter, which deals with meaning and interpretation of the Biblical text before approaching a series of narratives from the book of Joshua dealing with violence in the Old Testament as an order from God. This however, does not give enough reason for the statement in the second chapter that, “It is clear that this text, like every biblical text, has no fixed, closed meaning.”

A disagreement with Brueggemann for the fundamental Bible scholar here is a must. For it is quite obvious to the reader, that a narrative has a definite and fixed meaning within its own historical context. And while the interpretation of a given passage through various other historical moments or cultural aspects may vary its essence as a piece of history remains intact.

Brueggemann raises an interesting proposal in the conclusion, suggesting that the modern church is often embedded in the culture of chariots and horses, rather than opposing it; thus counter parting a number of modern interpretations of the Kingdom of God and suggesting that with our theology and actions we as people of God are to be liberators from the tools of oppression and not their enforcers.

Reviewed by Dony K. Donev

I am especially grateful to have been the first ever formally endorsed invited guest and observer from the Church of God (Cleveland, TN) at the National Council of Churches General Assembly in Minneapolis, Minnesota (Nov 10-12, 2009). This was truly an historic occasion.

The theme of the Assembly was “Rejoice Always, Pray without ceasing, Give thanks in all circumstances (I Thessalonians 5:16-18, NRSV.) Some commented that although at first glance this seemed inappropriately optimistic in the face of world conditions, it actually reflects the Church’s faith that God has called them together to proclaim the gospel and restore justice to the world. Staff leaders of two sister two organizations – the Rev. Dr. Michael Kinnamon, General Secretary of the National Council of Churches, and the Rev. John L. McCullough, Executive Director and CEO of Church World Service – each described alarming conditions in which millions live in the nation and around the world, and called upon the member communions to recommit themselves to proclaiming this gospel of hope and justice. Dr Kinnamon in particular said it was appropriate for Christians to be openly outraged about the state of the world. However, he also called the NCC to repentance and to remember the cause for which God first raised it up: the unity of the body of Christ in the power of the Holy Spirit.

Dr Kinnamon also invited me to address the Assembly briefly, bringing greetings from the Church of God and from other Pentecostals in expressed appreciation for the meeting. I particularly stressed the work of the Holy Spirit in the world today. There was a great deal of applause then and later personal expressions of affirmation for the global role of the Church of God and Pentecostalism in general today. Partly as a result of this public exposure and partly as a result of some previous personal relationships, I spent a great deal of time talking with people about global Pentecostalism. I also passed out some literature and contact information. Many inquirers approached me. In short, I shared my Pentecostal testimony with others!

The NCC GA also had regular worship services with each one led by a different Christian tradition, and daily prayer times and Bible studies (with Bibles provided by the American Bible Society through the mediation of President R. Lamar Vest, former Presiding Bishop of the Church of God). The emphasis overall, however, was on social action. Emphasis was on alleviating poverty and establishing justice and peace; but economic crisis, health care reform, nuclear proliferation, and global water shortages were also addressed. A few times climate change came up too, along with some evidence of prolife presence and women’s rights advocacy. Ecumenism and interfaith issues repeatedly surfaced. A highlight was when Minnesota Governor Tim Pawlenty came. After breakfast, he addressed the GA, highlighting the importance of God and religion in American public life and government. Further, Dr Richard L. “Dick” Hamm, Executive Director of Christian Churches Together (CTT) was present and strongly stressed partnering with Evangelicals and Pentecostals to the entire GA. We have agreed to follow up on discussing Pentecostals and CTT.

As it turns out, another Pentecostal, my friend Andrew Hudson, was also present. Andrew was one of two senior stewards at NCC. He was a steward last year as well through application and this year he was asked and nominated to be one of the leaders of this group. He was also the chair of the worship committee for the New Fire young adult ecumenical conference in the preconference program. The committee was made up of 3 members and 12 denominations. Brother Hudson was the only Pentecostal. He is the son of a Church of God pastor and is himself an ordained minister from Western North Carolina. Andrew is a 2nd year Master of Divinity student at Princeton Theological Seminary. Further, he is the co-moderator for ACTS (Association of Charismatic and Pentecostal Theological Students) at Princeton Seminary. He is the multicultural ministries director for Mt. Bethel Church of God in Trenton, NJ and a member of the youth advisory board for the Church of God in NJ. Brother Hudson is as an example of some of our best and brightest young ministers and students who are becoming increasingly interested in ecumenical ministries. We were both very well received.

The emergence of modern Pentecostalism has been characterized in part by its “restorationist impulse,”¹ an impulse which has led many of its adherents to seek the restoration of the attributes of the early New Testament Church. Among these attributes are the gifts of the Holy Spirit described in Ephesians 4, Romans 12 and 1 Corinthians 12. These gifts are significant to Pentecostals not for their own sake but for their mission as “a people called and empowered (Acts 1:8) to be fellow workers with Christ in His redemptive mission.”²

Before going further, it is important for me to share that I also believe in the operation of the gifts of the Holy Spirit in the Church today. But too often the ministry of the Holy Spirit is neglected in favor of an all-out-pursuit of personal “miraculous” experiences. I cannot dispute the importance of individual experiences with God in the life of the believer; indeed, such experiences have resulted in the salvation of many, and the explosive growth for Pentecostalism globally. But the primary role of the Holy Spirit is to bear witness to the Word of God, as Christ stated: “the Spirit of truth who proceeds from the Father, He will testify about me” (Jn 15:26).

Presently, the experiential nature of the Pentecostal and Charismatic movements has contributed to their engagement of a dangerous perspective which accords practically the same weight to spiritual or miraculous experiences as to the Word of God. This paper will discuss the implications of this experiential paradigm for current Pentecostal praxis with respect to revivals, evangelistic crusades and other missiological functions.

The Experiential Paradigm

It is the work of the Holy Spirit in Acts 2 that has most profoundly influenced the development of modern Pentecostalism. The baptism in the Holy Spirit and the gifts of the Holy Spirit, or charismata, are central to Pentecostal self-identity and operate as major differentiators between Pentecostal and Charismatic groups and the rest of Christendom. An unintended side effect of this belief in spiritual gifts and American cultural influences is the emergence of a more experiential Christianity,³ which I will refer to as the “experiential paradigm.” This paradigm is problematic for two major reasons. First, it fractures the relationship between the Word of God and the Spirit of God, by attempting to evaluate spiritual matters independently of the Word. Secondly, it allows personal spiritual experience to become quasi-authoritative, effectively rendering it equal to the Word of God.

Walker notes that large groups often experience behavioral phenomena which may “feel” like the work of the Holy Spirit, as when musicians and actors describe “the energy from the crowd” at a concert or other large-scale event. Another phenomena is that large crowds often draw performers and other entertainers, which could lead to spiritual counterfeits or excesses. An example of this might be the person who desires to become an actor but suddenly feels “called” to ministry because they feel certain that God has “destined them for the spotlight.” Closely related to this is the “star” system of Charismatic leadership in which individuals with considerable personal charisma are afforded undue deference by Christian believers on the basis of personality—a sort of spiritual popularity contest, if you will. Walker’s final phenomena is the lack of awe that these miraculous events seem to inspire toward God. Not only do these miracles generally not result in the glorification of God, they often serve to diminish the public perception of God to those who do not already know Him.