Glen Menzies, Commentary on Romans

First, my brother has produced an exceptional commentary on Romans (of course, I’m entirely objective here). This book is a member of the “Pentecostal Commentary Series” and I am confident that it will serve the church well by stimulating reflection and discussion on a host of important theological themes.

To order, click on this link: https://amzn.to/4mmOP20

Publisher’s page: https://wipfandstock.com/9781532610240/a-pentecostal-commentary-on-romans/

Timothy Dresselhaus, The Crimson Thread

Second, Dr. Timothy Dresselhaus, a gifted medical doctor (Professor Emeritus at the UCSD School of Medicine) and a dedicated teaching elder of the church, has produced a wonderful resource for Christians at every stage of their spiritual development. This book, The Crimson Thread: Tracing the Story of Jesus from Genesis to Revelation, offers a sweeping overview of the biblical narrative.

To order, click on this link: https://amzn.to/4of4u5a

Robert Menzies and Craig Keener, Commentary on Acts

Finally, the commentary on Acts that Craig Keener and I have written for Baker’s “Word and Spirit” NT Commentary Series is now available! This commentary uniquely highlights Luke’s missiological purpose, his understanding of the church as a community of prophets called to be “a light for the nations” (Isa 49:6), and his invitation for every disciple of Jesus to minister in the power of the Spirit (Luke 11:13; Acts 1:8).

To order, click on this link: https://amzn.to/3HcvWjk

Publisher’s page: https://bakerpublishinggroup.com/books/acts/417270

Bob with the Acts commentary he and Craig Keener have produced.

Holly Beers and Craig Keener: We love the Bible, and at heart we want to understand it well and help others understand it also. That’s how we see our scholarship – as a way to serve the church. We both have our specific areas of interest and specialty, including how Craig works with ancient Greek and Latin texts which help us better understand the New Testament, and Holly studies the way that the Old Testament is incorporated into the New Testament, but we both simply love to study and teach more generally. We are both very involved in our local churches: teaching, preaching, and offering our gifts in a variety of ways.

PneumaReview.com: If they asked, what would tell this leader about your experience with the contemporary ministry of the Holy Spirit?

Beers & Keener: Both of us are Pentecostal and desire to deeply know and be led by the Spirit. We regularly practice the gifts of the Spirit both individually and in (church) community. Craig especially has traveled extensively and observed and participated in the Spirit’s work around the world. Holly teaches at a college where most students come from non-charismatic/Pentecostal backgrounds, and she regularly exposes interested students to the Spirit’s contemporary work and trains them to engage in it.

PneumaReview.com: Where did the idea for the Word & Spirit Commentary on the New Testament series originate?

Word and Spirit Commentary on the New Testament Series from Baker Academic (as of July 2025)

Beers & Keener: We noticed that there have not been very many biblical resources authored by scholars from Pentecostal/charismatic traditions. When researching for projects or preparing for classes, we had difficulty finding those voices. The need for a series like this was even more apparent because of the documented growth of Spirit-filled movements around the world. In conversations with an editor at Baker Academic we suggested this series, and Baker was happy to support us as editors and publish it.

PneumaReview.com: How were the various contributors selected?

Beers & Keener: We wanted to be intentional about including scholars from across the global Pentecostal and charismatic spectrum, so we recruited accordingly. The range of voices includes denominational Pentecostals, Reformed charismatics, charismatic Methodists, and others. They also reflect a range of cultures, including Spirit-filled voices from multiple continents.

PneumaReview.com: In what ways is the importance of the Word emphasized in these commentaries?

Beers & Keener: They are, at their core, biblical commentaries; in that sense the Word is central. They explain the best of what biblical scholars know about the original context of the books as they work through the entirety of each. They also highlight the Spirit’s inspiration of the biblical texts.

PneumaReview.com: How is the work of the Holy Spirit highlighted in these volumes?

Beers & Keener: This series focuses on how the same Spirit who inspired the text speaks and works today. Our authors “preach” their way through the texts, emphasizing how we listen alongside the ancient audiences for the Spirit’s voice in our time and contexts.

PneumaReview.com: What is the most unique aspect of this commentary series?

Beers & Keener: The authors engage the biblical text in both its ancient setting and its message for Spirit-filled Christians today. The commentaries do not separate the exegetical and application sections, as readers in Spirit-filled traditions tend to integrate and move naturally between these categories. In other words, Spirit-filled readers traditionally blend the ancient and modern horizons so as to read themselves within the continuing narrative of salvation history—that is, as part of the ongoing biblical story (not culturally but theologically/spiritually/eschatologically). Particularly distinctive of this approach, then, will be observing how God works in the biblical texts and how Christians can expect God to be working today, even if in new and/or culturally surprising ways. The commentaries are written with distinctives of the tradition(s), including testimony, a conversational style (“preaching”), and sidebars that feature connections to Spirit-filled history and interest, such as healing, exorcism, spiritual gifts, etc.

PneumaReview.com: In your opinion, is the divide in the church regarding the Word and the Spirit declining?

Beers & Keener: Yes, we see a growing interest in and commitment to keeping the Word and Spirit together. We find this to be very encouraging, and are convinced that the Spirit’s own prompting is the main reason.

PneumaReview.com: What factors are contributing to this?

Beers & Keener: Beyond the Spirit’s own initiation, it seems due to our increased global awareness and connectedness. More and more Christians have contact and even relationships with Christians from different traditions in our neighborhoods, our workplaces, and online. We hear about what the Spirit is doing around the world.

PneumaReview.com: Can you tell us about some of the forthcoming volumes and who is writing them?

Beers & Keener: This summer Craig’s co-authored volume with Robert P. Menzies on Acts will be published, and this fall Craig’s volume on 1-2 Peter and Jude will also be released. In the next couple of years you will see commentaries on 1-3 John by Jamal-Dominique Hopkins, 1-2 Timothy and Titus by Amy Anderson and Gordon Fee (revising Fee’s earlier contribution), Matthew by David Instone-Brewer, and Galatians by Roji George.

PneumaReview.com: What do you hope the lasting legacy of this commentary series will be?

Beers & Keener: Although the series naturally welcomes all readers, we especially hope to serve those who identify as Spirit-filled (broadly defined) leaders: pastors, seminarians, theology and ministry students, youth leaders, and Bible study leaders. We pray that the series testifies to the creative work and restorative goodness of the triune God.

PneumaReview.com: When will the series be complete?

Beers & Keener: The goal is 2030; at this point the date appears realistic, as authors are very excited about and committed to the series.

Craig S. Keener (PhD, Duke University) is F. M. and Ada Thompson Professor of Biblical Studies at Asbury Theological Seminary. He is author of thirty-seven books, with some 1.4 million copies in circulation. The books have won fifteen national or international awards, including six in Christianity Today; together the books take up 19,000 pages. He has also authored roughly one hundred academic articles; seven booklets; and roughly two hundred popular-level articles. In 2020 Craig was president of the Evangelical Theological Society. He is ordained with the Assemblies of God. His YouTube channel is: www.youtube.com/c/CraigKeenerPhD; his blog site is www.craigkeener.com/.

Learn more about this series and series co-editor, Holly Beers:

In 2009 the University of Southern California established the Pentecostal and Charismatic Research Initiative (PCRI) with a $6.9 million grant from the John Templeton Foundation. In a news release dated February 24, 2009, PCRI spokesperson Donald Miller states, “We are interested in why Pentecostalism is growing so rapidly, what impact it is having on society, and how it is different in various cultural settings.”¹²⁵ The initiative will “foster innovative social science research in Africa, Asia, Latin America and the former Soviet Union, by providing up to $3.5 million in grants.”¹²⁶ While I applaud this worthy project and wish all of the researchers associated with it well, I must admit that in my less charitable moments I wonder how valuable and helpful the information gleaned from this research will be in answering the central question: Why are Pentecostal churches growing? My skepticism is rooted in the fact that this initiative appears to intentionally ignore or, at best, minimize the theological dimension of the Pentecostal movement and seeks to answer this important question largely in sociological terms. This sort of reductionistic approach seems destined to provide, at best, limited, and possibly even distorted, results. It is akin to studying why birds can fly, without considering their feathers.

Lest I be misunderstood, let me say that I do believe that the PCRI will provide interesting, and in many cases valuable, data. It will undoubtedly illuminate some of the cultural trends that have facilitated the rise of the Pentecostal movement around the world. However, if the central question really focuses on why Pentecostal churches are growing, then I would suggest that the PCRI should have spent a good portion of their money inquiring into the biblical ethos and theological values that shape the Pentecostal movement. Now, I am not so bold as to suggest that my own attempt to answer this question in the following pages will yield results as comprehensive and nuanced as the combined wisdom of the sociological research; however, I would note that my wisdom on this matter comes at a fraction of the cost. In fact, I do believe that I might have something unique to offer. The reason for this bold claim is simple: sociology can help us describe the “what,” but it struggles to help us understand the “why.” I believe this is particularly true of the rise of the modern Pentecostal movement, which points beyond human horizons to a God who delights to work in and through us.

This recognition of the interconnectedness of our beliefs, experience, and behavior leads me to insist that Pentecostal convictions are an essential part of Pentecostal experience and praxis. We cannot speak of one as if it were totally independent of the others. For this reason, I believe that the question of why Pentecostal churches are growing is at its heart a theological question. Indeed, I am convinced that there are five theologically-oriented reasons for the unique and rapid growth of the modern Pentecostal movement. Without taking into account these core convictions, which are shared by Pentecostals around the world, one cannot provide an adequate answer to our central question. Let us examine, then, the five characteristics and related convictions that drive this influential and growing movement forward.

1. Missional DNA

Pentecostal experience and praxis are shaped, in large measure, by the stories contained in the book of Acts. The central texts that Pentecostals around the world memorize and feature are Acts 1:8, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth,” and Acts 2:4, “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.” These texts and the related stories of bold missionary endeavor that follow in the book of Acts provide the templates for our understanding of baptism in the Spirit. They shape Pentecostal experience and give direction to our mission. Within the larger Christian family this emphasis is unique and it gives the Pentecostal movement a profoundly missional ethos. This is, in my opinion, one of the key reasons why Pentecostal churches are growing. It is certainly a central reason why scores of missionaries, most with meager financial backing, left the Azusa Street Revival and traveled to diverse points of the globe to proclaim the “apostolic” faith. I would suggest it is also why Pentecostals today constantly share their faith with others. Bold witness for Jesus is recognized as our primary calling and the central purpose of our experience of the Spirit’s power. Missions is woven into the fabric of our DNA.

This Pauline emphasis has, to a large extent, shaped the Evangelical movement. Elsewhere I have outlined how Evangelicals, in a knee-jerk reaction to liberal scholarship that challenged the historical reliability of Luke’s writings, rejected the notion that Luke was a theologian.¹²⁷ Evangelicals maintained that Luke and the other Gospel writers were not theologians; they were historians. In Evangelical circles any discussion of the theological purpose of Luke and his narrative was muted. The Gospels and Acts were viewed as historical records, not accounts reflecting self-conscious theological concerns. Of course this approach essentially created a canon within the cannon and, by giving Paul pride of place as the “theologian” of the New Testament, had a significant Paulinizing effect on Evangelical theology. Evangelicals are just now beginning to come to terms with the theological significance of the biblical narratives.

Juiz de Fora, Brazil
Image: Pedro Lima

Certainly Evangelicals have, in their own way, highlighted the missionary call. Generally this has come by way of the Great Commission in Matthew 28:18–20. This text has perhaps been more acceptable to Evangelicals than the commissioning material in Acts, since here Jesus is the One who has “all authority” and there is no overt commission for His disciples to work “signs and wonders.” Yet, even here, tensions persist. Is this commission valid for everyone in the church? And how does Jesus’ authority relate to the disciples He sends out? Here the Pentecostal reading of Acts provides clear and ready answers. On the basis of their reading of Acts, Pentecostals affirm that every disciple is called and empowered and every disciple is encouraged to expect that “signs and wonders” will accompany his or her witness. Evangelicals tend to be, at best, less clear on these matters.

More recently, Third Wave Evangelicals have highlighted the role of spiritual gifts in evangelism.¹²⁸ But, as I have pointed out elsewhere, this perspective, rooted as it is in Paul’s gift language, fails to offer a solid rationale for a high sense of expectancy with respect to divine enabling.¹²⁹ When it comes to spiritual gifts, the attitude of many is quite passive. Perhaps verbal witness is not our gift. What is lacking here is a clear promise of empowering that extends to every believer. Pentecostals find this in the narrative of Acts (Acts 1:8; 2:19). Furthermore, Luke highlights more than simply “signs and wonders.” His narrative is also filled with examples of bold, Spirit-inspired witness in the face of opposition and persecution (e.g., Luke 12:11–12; Acts 4:31). This staying power is an undisputable focus in Luke’s narrative, and it has been central to Pentecostal missions as well. Here again we need to hear Luke’s unique contribution.

I do not wish to minimize in any way the significance of the great doctrinal truths of Paul’s writings. I merely point out that since Paul was, for the most part, addressing specific needs in various churches, his writings tend to feature the inner life of the Christian community. His writings, with some significant exceptions, do not focus on the mission of the church to the world. So, for example, Paul has much to say about spiritual gifts and how they should be exercised in corporate worship (1 Cor. 12–14); however, he is relatively silent when it comes to the Pentecostal outpouring of the Spirit. It is probably fair to say that while Paul features the “interior” work of the Spirit (e.g., the fruit of the Spirit, Gal. 5:22–23); Luke features His “expressive” work (Acts 1:8). Thus, by appropriating in a unique way the significant contributions of Luke-Acts, Pentecostals have developed a piety with a uniquely outward or missiological thrust.

This Lukan and missiological emphasis, transmitted largely through the stories in the book of Acts, also points to a significant difference that distinguishes the Pentecostal movement from the Charismatic movement. Whereas the Pentecostal movement from the beginning has been a missionary movement, the Charismatic movement has largely been a movement of spiritual renewal within existing, mainline churches. Here, the names are instructive. The term Pentecostal points us to Pentecost and the missionary call and power that is given to the church (Acts 1–2). The term Charismatic, by way of contrast, points to the spiritual gifts that serve to edify the church, particularly as it gathers together for corporate worship (1 Cor. 12–14). Both movements have blessed the wider church and brought fresh insights and much-needed spiritual energy. However, the missiological legacy of the Pentecostal movement is conspicuous. The same cannot be said for the Charismatic movement.

Their unique appropriation of Luke-Acts not only distinguishes Pentecostals from their Evangelical and Charismatic brothers and sisters, it also highlights a significant difference that separates them from the liberal wing of the Protestant church. It should be noted that many liberals, unlike their Evangelical counterparts, have given more attention to the Gospels, and particularly to Jesus, than to Paul. In fact, some liberals go so far as to claim that Paul distorted or obscured the “pure” teachings of Jesus. It would appear, at least with this emphasis on the gospel narratives, that liberals and Pentecostals might find some common ground. But here again we encounter a major difference. Whereas liberals seek to understand Jesus in the light of a critical scholarship that discounts the possibility of the miraculous, Pentecostals, without hesitation, embrace the miracle-working Jesus of the New Testament who is both fully human and fully divine. The difference is profound. One has an apostolic faith to proclaim. The other is left with little but pious platitudes. Again, it is not difficult to see why one is a missionary movement and the other is not.

2. A Clear Message

The clarity of the Pentecostal message flows from the simple, straightforward manner in which we read the Bible. As I have noted, Pentecostals love the stories of the Bible. We identify with the stories that fill the pages of the Gospels and Acts, and the lessons gleaned from these stories are easily grasped and applied in our lives. For Pentecostals, the New Testament presents models that are to be emulated and guidelines that are to be followed.

Image: Adrianna Geo

It should be noted that our approach to doing theology is not dependent on mastering a particular set of writings, say, the works of Luther; or coming to terms with a highly complex theological system. Pentecostals also do not worry much about cultural distance or theological diversity within the canon. We do not lose sleep over how we should understand the miracle stories of the Bible or how we might resolve apparent contradictions in the Bible. Our commitment to the Bible as the Word of God enables us to face these questions with a sense of confidence. Furthermore, our experience of God’s presence serves as a constant reminder that calls us back to the basic purpose of our reading in the first place: to know God and His will for our lives more clearly. Finally, our sense of connection with the apostolic church and its mission, encouraged by the similarities between our experiences and those described in the biblical text, call us to focus on the challenge before us. Though we know that Jesus is the victor, the battle still rages. We have been called to serve as Jesus’ end-time prophets. So we read with purpose. Their stories are our stories.

In a world still populated by a huge number of illiterate or semi-literate people, the simplicity of the Pentecostal approach, rooted as it is in the biblical narrative, is often appreciated. The stories of the Bible and the stories of personal testimony often play an important role in Pentecostal worship and instruction. These stories make the communication of the message much easier, especially when cultural barriers need to be hurdled. This is particularly so when the stories connect with the felt needs of the hearers, as is generally the case with stories of spiritual deliverance, physical healing, and moral transformation. Most of the people who inhabit our world believe in God (or at least gods) and spiritual power. They simply do not know Him. They usually do, however, have a clear sense of their needs. In our world, a narrative approach that takes seriously the spiritual needs of people and the miraculous power of God is destined to win a hearing.

I would also add that, in accordance with the record of apostolic ministry contained in the book of Acts, Pentecostals have focused their attention on proclaiming the gospel and not on political or social action. This is not to say that Pentecostals have not had a significant social impact. On the contrary, Pentecostals around the world are the church of the poor and their virtues of “betterment, self-discipline, aspiration, and hard work,” nurtured by the life-transforming power of the Spirit experienced in the community of believers, enable this often marginalized group to survive and prosper. As David Martin aptly notes, “Pentecostals belong to groups which liberals cast in the role of victim, and in every way they refuse to play that role.”¹³¹ Although it often goes unrecognized, Pentecostals around the globe are having a dramatic social impact. But they are doing so precisely because they are focused on a clear biblical message of repentance, forgiveness, and transformation. This message builds worshipping communities that embody and foster virtues that build families, empower women, nurture children, and enable the poor to prosper.¹³²

The people who talk the most about helping the poor are generally not the poor. They also frequently lack the spiritual resources necessary to deal with the fundamental issues that confront the poor. In the contest between the home and the street, more is needed than helpful instruction and handouts. Nothing less than the transforming power of God’s presence is needed to foster the individual discipline and build the caring community required to win this battle. This is exactly what Pentecostals feature. Their approach is not the result of detailed sociological analysis or demographic studies. It does not flow from the pages of numerous case studies or the reports of well-heeled relief agencies. Rather, their approach flows from the book of Acts. By and large, Pentecostals do what Graham Twelftree suggests was the practice of the early church: they preach and demonstrate with signs and wonders the gospel to those outside the church; and they apply social justice within the church.¹³³

This approach has the advantage of featuring a message that clearly centers on the Word of God and thus serves to unite the community of faith. The farther afield the church moves into the realm of political or social action, the less it is able to speak with clarity about its suggested course of action. Should Christians support a welfare state as a compassionate choice for the poor? Or should they encourage less government intervention so that individuals and churches have more freedom and resources to minister to them? These are the kind of questions that individual Christians often consider. However, because these questions are not directly dealt with in the Scriptures, they normally generate conflicting responses. Pentecostals have, for the most part, avoided theological reflection and philosophical speculation that takes the church away from its apostolic foundations and its central truths. They show little interest in political theology or interfaith dialogue. Some may see this as a weakness, but I think history has shown that it is a great strength.

3. Signs and Wonders

Pentecostals routinely pray for the sick and take seriously the commission of Jesus to preach the good news and heal the sick. Again, the record of Acts is crucial, for the signs and wonders of the apostolic church form models for our contemporary practice. The impact of this approach is hard to miss.

One recent study of a Pentecostal group in Brazil, cited by Martin, found that almost half of the female converts and roughly a quarter of the male converts came to conversion through illness. “Pentecostals seek out those in need where they are, and the need is often signaled by illness.” The study noted how the locals faced “all the maladies of poverty from worms and parasites to dehydration and undernourishment, from snakebite to ovarian cancer.” In this context, prayer for healing takes on special significance. Martin eloquently describes the typical Pentecostal convert as “someone who has restored the home, holds the Bible fiercely in hand, and finds in the Holy Spirit the ecstatic lover of the soul and healer of body. For those whose words are discounted in the wider world He gives the Word as well as the tongue to express it.”¹³⁴

My own experience also confirms the important role that prayer for the sick plays in the growth of the Pentecostal church. On one occasion I attended a meeting of a house church in a large Chinese city. I traveled to the meeting with an American Christian who described himself as a “mild cessationist.” We arrived at the designated apartment early and noted that a group of five or six ladies had already arrived. My friend was curious about their stories and asked me, “How did these ladies become Christians?” So I said, “Let’s ask them.” I proceeded to translate the ladies’ responses to our question. Each one of the ladies referred to a miracle of healing, either in their own lives or in the life of a family member, as they described their journey to faith in Christ. In China this is by no means unusual, but rather, the norm.

The significance of this Pentecostal emphasis on prayer for the sick should not be minimized. Historically, Christianity has often expressed ambiguous and, at times, sub-biblical attitudes toward the body. The Gnostic tendency to view the body as evil and a prison of the soul has too often influenced the church. The result has been an emphasis on “the saving of souls” with little concern for the body and the concrete, physical needs of people here and now. Yet Pentecostals declare a different message. While Pentecostals are careful not to downplay humanity’s desperate need for forgiveness and moral transformation through the Spirit, they also boldly proclaim that Jesus is the Healer.

It is important to realize that Cho did not develop his teaching on success and prosperity from the context of the affluent West and the North American “health and wealth” preachers . . . it was in the context of the slums of Seoul among people recovering from the horrors of the Japanese occupation and the Korean War when Cho began to preach that poverty was a curse.¹³⁶

Additionally, it should be noted that Cho’s message is solidly Christocentric, centering on Jesus and His redemptive work.¹³⁷ This focus on Jesus and living in order to glorify Him brings balance to Cho’s message. “We must remember,” admonishes Cho, “that whatever we do, God is measuring the work we do for Him in a qualitative, not quantitative way. … Only the work which is done by the power of the Holy Spirit can be acceptable in the Kingdom of God.”¹³⁸ Indeed, for Cho, material blessing is inseparably related to mission. Cho declares, “We are in God’s business. We are in business to make a profit, not in money, but in souls.”¹³⁹ This outward, service-oriented focus separates Cho’s discussion about prosperity from a self-centered hedonism. And, while Cho highlights God’s desire to bless his people, he also speaks of the necessity of persevering through suffering and hardship: “Many people think that when you have faith, everything will flow easily, with few problems encountered. But it is important to remember that this is not so.”¹⁴⁰ In fact, Cho sees suffering as the pathway to spiritual growth. He writes, “The deeper our faith becomes, the more we have experiences that challenge us to allow God to break us, but the more we experience brokenness, the deeper our faith becomes.”¹⁴¹

The Pentecostal message, then, centers on the all-embracing salvation found in Jesus. It is designed to encourage faith and bring hope to people living in the midst of hopelessness and despair. And Pentecostals do not hesitate to relate the gospel to the whole spectrum of human need, whether it be spiritual, physical, or material. This holistic approach is a refreshing correction to traditional theologies that ignore the body and its needs. Ulrich Luz’s perceptive comments concerning Paul’s “theology of glory” might be aptly applied to the holistic theology of Pentecostalism as well. Luz notes that “the fear and panic at ‘enthusiasm’ and any theologia gloriae which marks out many Protestant theologians is unknown to Paul, for it is not a question of his own glory, but Christ’s.”¹⁴²

4. Limited Church Structure

Pentecostal churches tend to be congregational in polity and they do not have established or strict academic prerequisites for church leadership. This means that leaders in the church are recognized and selected by the members of the congregation largely due to the quality of their spiritual life and their pastoral gifting. Pentecostals place great importance on one’s sense of a call, spiritual gifting, and ministerial practice. They resist bureaucratic control, fearing that it will limit Spirit-inspired vision. New churches are often birthed spontaneously, planted by believers with little formal training who sense the Spirit leading them to “step out in faith.” These spiritual entrepreneurs frequently work through family relationships or friendship networks, moved by a sense of calling and spiritual vision. They are encouraged to develop vision and take risks through their participation in the life of the church. There is a strong egalitarian sense in the Pentecostal community, with every one encouraged to contribute. This is, of course, facilitated by an emphasis on gifts of the Spirit and symbolized in speaking in tongues, which can be viewed as a sacrament that is not limited to or controlled by the clergy.

A prospective minister must, above all, study at a TSPM seminary. This is tremendously limiting since educational levels in the countryside are often too low for admission, the prospective student must have recommendations from a TSPM pastor and thus prior experience in a TSPM church, and the number of students admitted into TSPM seminaries each year is ridiculously low due to government restrictions. After graduation, the young believer often serves an apprenticeship in a designated church under designated leadership. Given the mixed character of the TSPM, this can be a most challenging experience for earnest young believers. Finally, the ministerial candidate must be viewed as acceptable by both church and government leaders in order to be ordained.

With these factors in mind, we can understand why so many gifted young believers gravitate to house church settings. Here is an environment where they can exercise leadership gifts without going through a rigorous process that in most cases is not open to them anyway. Many opportunities to explore and develop their sense of calling are available in small group settings. And, while underground training opportunities are increasingly available to house church Christians, strong emphasis is placed on practical ministry. This tends to foster and strengthen the development of spiritual gifts. In the house church, anyone may emerge as a leader. The only qualifications are spiritual in nature.

Image: Ismael Paramo

It is important to note that TSPM churches tend to be dominated by the clergy. They do not feature participation or ministry on the part of the laity. If possible, the Sunday worship services are always led by professional clergy. Furthermore, small group meetings where lay leadership might be encouraged and developed are often not tolerated. Meetings must take place at designated places, at designated times, and with designated leadership. This limitation seriously impacts the life of the church, for these are precisely the contexts where gifts of the Spirit might be exercised and the body built up.

Of course the house churches are extremely different. Virtually everyone participates and anyone may contribute a song, a testimony, or a prayer. When I attend TSPM churches I am always encouraged, but generally I know that I will not be an active participant in terms of edifying the larger group. When I attend a house church service, I always go with a sense of expectancy, knowing that I will have many opportunities to share, to pray, and to encourage others.

These contrasts are not unique to the churches of China. Many traditional and state churches around the world insist that their ministers go through a rigid path of professional training. They also emphasize a clear path of hierarchical authority that features accountability. This kind of institutional approach may foster stability, but it also encourages conformity and stifles flexibility, creativity, and risk-taking. Fundamentally, the ministry is often viewed differently: it is seen as a profession to pursue rather than a calling to follow.

The ethos of Pentecostal churches is noticeably different. We may sum up by saying that Pentecostals are the “free market capitalists” in the economy of church life. Rigid control from a central bureaucracy is rarely tolerated; rather, the calling, gifting, and vision of every believer is affirmed and encouraged. Churches are thus planted with little or no encouragement or financial support from denominational leaders, often by surprising people —it matters not if they are young, unschooled, or female—with a strong sense that God has called and empowered them for the task at hand. Little wonder that Acts 4:13 is a favorite Pentecostal text: “When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.” Pentecostals see this life-transforming encounter with Jesus as the essential ingredient for effective ministry. Since other qualifications fade into insignificance by comparison, everyone is potentially a pastor, evangelist, or missionary. The church is, after all, a community of Spirit-inspired prophets.

5. An Emphasis on Experience

Many in the modern era shied away from the enthusiasm of the apostolic church, viewing it as a primitive and relatively uncouth response to religious truth. They felt that enlightened and civilized people should respond in a more cognitive and serene manner. But none of this dissuaded Pentecostals from embracing the biblical record and seeking a profound encounter with God in Christ through the Holy Spirit. This approach has enabled the Pentecostal movement, at least in modern times, to bring together an emphasis on experience with a commitment to the authority of the Bible. Rather than seeing these twin themes as competing with one another, most Pentecostals view them as complementary. Certainly, Pentecostals would affirm the importance of a cognitive grasp of basic, fundamental truths. Thus, Pentecostals have established thousands of Bible schools around the world. However, Pentecostals do not tend to look to creeds or doctrinal statements for a verification of true faith. A cognitive understanding of doctrinal truth may be helpful and even necessary, but it is not proof of spiritual vitality. Rather, Pentecostals see fervent prayer, a willingness to suffer for the gospel, and a deep sense of God’s leading as signs of true spiritual life. Pentecostal theology is, at its heart, a theology of encounter.¹⁴⁶ Pentecostal doctrine—with its emphasis on baptism in the Spirit, speaking in tongues, and gifts of the Spirit—and Pentecostal praxis reflect this reality.

This positive and welcoming attitude toward experience marks Pentecostal services around the globe. Pentecostal meetings, although generally following a simple pattern of singing, preaching, testimonies, and prayer, nonetheless are often punctuated by manifestations of the Spirit and frequently end with an extended time of corporate prayer. The manifestations of the Spirit might take the form of a word of prophecy, a message in tongues (which is then interpreted for the congregation), or a word of encouragement. Most services end with an altar call “so that the goal of the preaching can be sealed with a season of prayer.”¹⁴⁷ This time of prayer is viewed as the true climax of the service and an important opportunity for people to encounter God in a personal and tangible way. At this time special needs may be voiced. When a request for prayer is offered, the individual is frequently surrounded by a group of supportive intercessors who, with the laying on of hands, cry out to God on behalf of the person in need. Routinely, the sick are anointed with oil and prayer for healing is offered. Those struggling with temptation or addictions may be bathed in prayer as well, with the prayer extending until there is a sense of spiritual breakthrough or victory. Although this dynamic and participatory type of worship service is perhaps less common in the large Pentecostal churches of the West, generally even in these churches one can find a small group setting where these kind of experiences are encouraged and nurtured. It all makes for an interesting and exciting time. Pentecostal services are rarely dull.

In a world filled with people who long to experience God, to feel His presence, and encounter Him at a deeply personal and emotional level, this kind of dynamic worship service is very attractive.¹⁴⁸ The largely cognitive and sedate approach of traditional churches fails to connect with these needs. In fact, for the many illiterate or semi-literate people who populate our planet, a cerebral approach is virtually incomprehensible. They desire to meet God: a God who is tangible, whose presence can be felt, and whose impact can be seen and heard—a God who has power over evil spirits and who can change lives. Pentecostals proclaim that this is the God who is revealed in Jesus. The contrast with the cold, liturgical formalism and largely cognitive orientation of the traditional churches is evident. Is it any wonder that Pentecostal churches are growing?

Some will still remain skeptical. They will ask: Is not this approach to church life, with its emphasis on ecstatic experience, emotional response, and spiritual power, filled with inherent dangers? Might it not encourage us to feature emotionally manipulative methods and to focus on superficial matters? Yes, undoubtedly, there are dangers. However, there is more danger in an approach that fails to make room for the full range of human experience, including the emotions, in our encounter with God. I have observed that post-Enlightenment Westerners tend to be far more worried about “emotional excess” than their brothers and sisters in the East. As a result, they often do not allow significant room for the place of emotions in their spiritual encounters. Non-westerners delight in “feeling” God’s presence. If the biblical record is to be our standard, then perhaps we in the West should take careful notice.

Conclusion

I have argued that Pentecostal church growth flows naturally from five characteristics that mark Pentecostal church life. Each of these characteristics may be traced to the distinctive way that Pentecostals emphasize and read the book of Acts. While Pentecostal churches adapt to the various settings and cultures in which they exist, these foundational characteristics transcend specific cultural settings. They are common to Pentecostal churches around the globe precisely because all of these churches share a common commitment to the Bible and, more specifically, to a preferential reading of Acts. In short, since Pentecostals view the early church as described in the book of Acts as their model, the narrative of Acts represents a powerful and cohesive force that shapes global Pentecostal praxis.

Perhaps a key to the success of Pentecostal churches can be found in their willingness to take risks. Desperate people take risks. They have little to lose. Historically, Pentecostals have been people with little to lose. As a result, they have been desperate for God. Globally, the majority of Pentecostals still live on the wrong side of the tracks: they are the poor, the powerless, and the marginalized.¹⁴⁹ So, they are hungry for God. And so, too, they recognize that they are absolutely dependent upon Him. Pentecostals talk about God’s power because they know that they are weak. They pray for God’s healing and deliverance because they have no other hope. They seek God’s presence because only in Him do they find joy and peace. In a word, Pentecostals are desperate. And Luke’s narrative reminds us that God loves to work in and through desperate people:

He has brought down rulers from their thrones,

but has lifted up the humble.

He has filled the hungry with good things,

but has sent the rich away empty. (Luke 1:52–53)

PR

This is Chapter 5 from Robert Menzies, Pentecost: This Story is Our Story. Used with permission.

Notes

125 See Miller’s comments at www.usc.edu/uscnews/newsroom/news_release.php?id=558.

126 Ibid.

127 See Menzies and Menzies, Spirit and Power, 37–45.

128 See for example John Wimber and Kevin Springer, Power Evangelism (San Francisco: Harper & Row, 1991).

129 Menzies and Menzies, Spirit and Power, 145–58.

130 David Martin, Pentecostalism: The World Their Parish (Oxford: Blackwell, 2 002), 1 06; prior quote from 105.

132 For an objective but positive assessment, see Martin, Pentecostalism.

133 Graham H. Twelftree, People of the Spirit: Exploring Luke’s View of the Church (Grand Rapids: Baker Academic, 2009), 203. Twelftree concludes, “Social action, in terms of caring for the physical needs of the outsider, plays no part in Luke’s view of mission” (203). On the priority of proclamation over social action in Luke’s view of mission, see also Robert Menzies, “Complete Evangelism: A Review Essay,” Journal of Pentecostal Theology 1 3 (1998), 1 33–42. More affluent Pentecostals are beginning to engage in a variety of creative approaches that enable them to connect with non-Christians, including business enterprises and social programs. Whether they will be able to maintain their historic focus on the priority of sharing the gospel and making disciples remains to be seen. Since, from a Pentecostal perspective, the gospel is our most precious gift, I would suggest that love demands nothing less.

134 Martin, Pentecostalism, 106. Prior quotes from 105–6.

135 David Yonggi Cho, Salvation, Health, and Prosperity: Our Threefold Blessings in Christ (Altamonte Springs, FL: Creation House, 1987), 54–55. 136 Allan Anderson, “The Contextual Pentecostal Theology of David Yonggi Cho” in David Yonggi Cho: A Close Look at His Theology and Ministry, eds. W. Ma, W. Menzies, and H. Bae (Asian Journal of Pentecostal Studies 7, no. 1 [Baguio: APTS Press, 2004]), 155.

137 See Anderson, “David Yonggi Cho,” 154.

138 Yonggi Cho, The Fourth Dimension, Volume Two: More Secrets for a Successful Faith Life (Plainfield: Bridge Publishing, 1983), 16.

139 Yonggi Cho, Fourth Dimension, Volume Two, 2.

140 Paul Yonggi Cho, The Fourth Dimension: The Key to Putting Your Faith to Work for a Successful Life (Plainfield: Logos, 1979), 140.

141 Yonggi Cho, Salvation, 39.

142 Ulrich Luz, “Paul as Mystic,” in The Holy Spirit and Christian Origins: Essays in Honor of James D. G. Dunn, eds. G. Stanton, B. Longenecker, and S. Barton (Grand Rapids: William B. Eerdmans, 2004), 141.

143 TSPM stands for “The Three Self Patriotic Movement.”

144 In his book on the Charismatic movement in Britain, Nigel Scotland chronicles a litany of problems related to authoritarian tendencies in church leadership. Although past extremes appear to have sobered the movement and much progress has been made, the abuse of “apostolic” authoritarianism is clearly a key concern for the future (Charismatics and the Next Millennium: Do They Have a Future? [London: Hodder & Stoughton, 1995], see chapters 4 and 5).

145 Martin, Pentecostalism, 176.

146 Keith Warrington, Pentecostal Theology: A Theology of Encounter (London: T & T Clark, 2008), 21.

147 Menzies and Menzies, Spirit and Power, 185.

148 Scotland notes that whereas “Western evangelicalism was very much a one-dimensional affair in which the middle classes … looked for ‘sound teaching,’” the charismatic movement, with its experiential focus has met a growing desire for “deeper emotional and spiritual satisfaction” (Charismatics, 24).

149 Martin concludes, “We have in Pentecostalism and all its associated movements the religious mobilization of the culturally despised, above all in the non-western world, outside any sponsorship whatever, whether of their own local intelligentsias, or of the clerical and secular intelligentsias of the West” (Pentecostalism, 167).

Is the Church in China Predominantly Pentecostal?

Author’s Preface
Part 1: Introduction
Part 2: The House Church Networks
Part 3: Gaining Perspective: A Contextual Assessment

PneumaReview.com reader ISC wrote:

Actually, I don’t think the True Jesus Church [discussed in “Is the Chinese Church Predominantly Pentecostal? Part 3: Gaining Perspective“] was directly influenced by Pentecostal Truths (Wuxunjie zhenlibao). I had a chit-chat with Prof. Bays during the break time at a symposium in 2013, I asked him how he made the conclusion that Pentecostal Truths influenced the TJC? This periodical reflects a quite strong Holiness Pentecostal perspective while the TJC has its root in Oneness Pentecostal missionary Berntsen. He said to me that leaders from the TJC told him this way when he visited its general assembly in Taichung, Taiwan many years ago.

According to what I have known, many TJC folks do not know that Classical Pentecostals can be divided into Holiness, Finished work, and Oneness. Most of them think all the Pentecostals believe in salvation and Spirit-Baptism identical experiences as what Oneness Pentecostals do. To put it simply, most of them do not know that Pentecostals mostly believe in “subsequence” except Oneness Pentecostals. So, it’s not necessary for them to look into what type of Pentecostal sub-traditions the Pentecostal Truths actually carried.

According to some more overall field investigations, churches in China including those with Pentecostal characteristics mostly feel uncomfortable with being called “Pentecostal” or “Charismatic”. I think one should be cautious of using a Western-made term such as Pentecostal or Charismatic to describe Christianity in the global south.

Furthermore, leaders from the five largest house church groups in China such as Zhang Yinan tend to avoid identifying themselves as Pentecostal or Charismatic. Rather, they would like to learn from various Christian traditions.

Robert Menzies responded:

First, let me say that I appreciate the reader’s interesting comments and informed suggestion with respect to the origins of the TJC.  Nevertheless, I still have to side with Daniel Bays on this one.

Although the TJC was a oneness Pentecostal group, this does not preclude its early leaders from being influenced by the Pentecostal Truths (Wuxunjie zhenlibao) as Bays argues. One can see how both the Pentecostal Truths and Berntsen both exerted influence.  Pentecostals tended to feature Acts, so a oneness perspective flowed from this literalistic (and I would add, in the case of oneness Pentecostals, myopic) perspective.

In response to the reader’s comments about attitudes toward the terms, “charismatic” or “Pentecostal,” in China, I offer the following. While it is true that the term “charismatic” (lingen) often has pejorative connotations in China, the term “Pentecostal” (wunxunjie) is generally viewed favorably. Some groups are quite willing to accept this label. Leaders of the Fangcheng group, for example, emphasize their Pentecostal beliefs. Other groups that are not “classical” Pentecostal but accept most of the features of Pentecostal theology and praxis, may be more cautious in using the label. I suspect that the language they use often depends on the context and with whom they are speaking.

Have you posed this question to Dennis Balcombe? I believe Dennis has had more first-hand experience with these groups than any person I know. I’m confident that Dennis would affirm my conclusion, based on my own experience with leaders from various house church groups (as well as a written survey – see my ”Pentecostals in China,” in Vinson Synan and Amos Yong, eds., Global Renewal Christianity: Spirit-Empowered Movements Past, Present, and Future, vol. I: Asia and Oceania [Lake Mary, Fla.: Charisma House Publishers, 2015], 67-90).

I would add that to suggest that the term, “Pentecostal,” is Western, is simply wrong. Most Pentecostals today do not live in the global West. Furthermore, the term is biblical and flows from the Bible. While I hope we all want to learn from the various Christian traditions, this should not blind us to the Pentecostal character of much of the Chinese house church movement. Perhaps the more important question is, how do we define the term, “Pentecostal”? I have been careful to clearly define this term in my writings and I do believe that the term must be understood theologically, not simply phenomenologically.

Robert Menzies

Part 1: Introduction

By Robert P. Menzies

The Wind of the Holy Spirit Will Blow Everywhere

From the East coast to the West coast/

The wind of the Holy Spirit will blow everywhere/

From the East to the West/

The glory of the Holy Spirit will be released/

Good news comes from heaven/

Good news rings in the ear/

Causing dry bones to become moist/

Frail bones to become strong/

Full of the Holy Spirit, we will not turn back/

Step by step we go to distant places/

The lame skipping/

The mute singing/

The fire of the Holy Spirit, the longer it burns the brighter it gets.[1]

The Urging of the Holy Spirit

The Holy Spirit is urging/

Distant lands call/

Asking for the sound of salvation to ring in their ears/

Countless pairs of expectant eyes/

Oh, have not seen, have not heard the servants of God/

No matter what you feel/

No matter what you see/

We must declare the good news everywhere/

The Lord has already enabled us to see the land/

Oh, servants of God, you must boost your courage/

The Lord has already won the victory/

Satan has been bound/

Only one step further/

And we enter Canaan land.[2]

The series, “Is the Chinese Church Predominantly Pentecostal?” is an excerpt from The Church in China. Robert Menzies used a pen name, Luke Wesley, to write The Church in China: Persecuted, Pentecostal, and Powerful (Baguio, The Philippines: AJPS Books, 2004).
Read the 2023 Author’s Preface to this series.

It is now apparent that since the early 1980s the Church in China has experienced unprecedented growth. Once viewed as an essentially foreign faith, Christianity has taken root in the Chinese soil. And it has blossomed. If the trends of the past two decades remain constant, by 2020 there will be more evangelical Christians in China than in any other country in the world.[3]

Researchers are agreed that the form of Christianity that has emerged in China is both evangelical in character and Chinese in expression.[4] It is evangelical in that the vast majority of Chinese believers exhibit a firm belief in the authority of the Bible, faith in Christ as the sole means of obtaining salvation, and the necessity of evangelism.[5] And yet this evangelical faith has been expressed in ways that are especially appropriate to the Chinese context. Church life is often experienced in small groups that feature close relationships and family ties. There is a strong emphasis on the miraculous, with prayer for healing taking on an important role in the life of faith. The experiential dimension of Christian spirituality, expressed in prayers and worship charged with deep emotion, is significant to many Chinese believers. And the vast majority of Christians in China worship in ‘house churches’ (or, as some prefer, ‘autonomous Christian communities’) that are independent of state or foreign control.[6]

Observers in the West are still attempting to understand this burgeoning Christian movement and much is still unknown. It is evident that there is much to be learned from the Chinese Church, dynamic, multifaceted and polymorphous as it is, and that we in the West would do well to attempt to understand it more clearly. This is the case, not only because increasingly many western missionaries seek to minister in this great country; but, it is also the case because an understanding of the Church in China might shed light on ourselves, our own strengths and weaknesses, and stimulate new insights into our understanding and application of God’s Word. In short, a greater understanding of the Church in China might help us more fully understand and fulfill God’s plans and purposes for our lives.

Methodology

In order to answer our question, I shall analyze the five largest house church networks in China. Based on my own personal interviews with leaders from these groups, additional information gleaned from other researchers, and an analysis of relevant written documents, I will seek to characterize these five groups in terms of the following four categories:

1. Non-Charismatic – those Christians who believe that the Spirit’s work flows out of regeneration and who deny both a Baptism in the Spirit distinct from conversion and the validity of at least some of the gifts of the Spirit listed in 1 Cor. 12:8-10 for the church today.
2. Charismatic – those Christians who believe that all of the gifts listed in 1 Cor. 12:8-10, including prophecy, tongues, and healing, are available to the Church today.
3. Pentecostal – those Christians who believe that all of the gifts listed in 1 Cor. 12:8-10 are available to the Church today and who also believe that the Bible encourages every believer to experience a Baptism in the Spirit, an empowering for service distinct from regeneration.[9]
4. Classical Pentecostal – those Christians who, in addition to the beliefs ascribed to Pentecostals above, also affirm that speaking in tongues is the accompanying sign of Baptism in the Spirit.

I am using the terms listed above as theological rather than ecclesiastical descriptions. The New International Dictionary of Pentecostal and Charismatic Movements (NIDPCM) tends to define the terms based largely on ecclesiastical considerations. Therefore the NIDPCM classifies 99% of the 54.2 million Pentecostals and charismatics who it claims reside in China as “neocharismatics.” The term “neocharismatic” refers to charismatics not affiliated with the historic, classical Pentecostal groupings or to traditional, mainline denominations.[10] Of course, by definition, virtually all of the charismatic house church Christians in China would fall into this category. This system of classification is less helpful for elucidating the specific nature and theological orientation of the various groups in the Chinese church. We are primarily interested in what they believe.

It should also be noted that all of the categories listed above are compatible with the term ‘evangelical’. With the designation evangelical, I refer to those Christians who affirm: the authority of the Bible; that salvation is found only in Christ; and that evangelism is an important part of the Christian’s mission in the world. As I have already noted, the vast majority of Chinese Christians are evangelical in this sense. And, I might add, all five of the house church networks which we will analyze are also evangelical in nature.

In addition to defining key terms, I would also like to clarify the nature of my sources. I will be working with a variety of oral and written sources. First, I will utilize notes from my personal conversations and interviews with various house church leaders. Second, I will also draw upon responses to questions which I have posed to others who are experienced researchers of Christianity in China. Most of these researchers wish to remain anonymous so that their continued service in China might not be jeopardized. For this reason I will describe and list these sources as follows:

“A” – refers to notes sent to me on August 28, 2003 by a researcher who is associated with a large, evangelical, and generally non-charismatic denomination.

“B” – refers to notes sent to me on Sept. 1, 2003 by an independent researcher who is affiliated with a non-denominational mission.

“C” – refers to notes sent to me on Sept. 9, 2003 by a missionary in the classical Pentecostal tradition who works closely with house church groups in China.

“D” – refers to written notes and oral comments presented to me within the past year from an independent Pentecostal missionary who works closely with several of the house church networks listed above.

A third source of information will come from documents draw up by the house church networks themselves, especially the Statement of Faith produced and signed by leaders of several of the churches listed above on November 26, 1998.[12] Finally, I shall also draw from a number of books and articles which speak to our topic.

Image: Christian Lue

The five house church networks which I will examine are: China for Christ, a group with origins in the Fang Cheng district of Henan Province; The China Gospel Fellowship, a group which began in the Tang He District of Henan; The Li Xin Church, which stems from Li Xin region in Anhui Province; the Yin Shang Church, which also has its origins in Anhui Province; and finally, the Word of Life Church, sometimes called the “Born Again Movement”, which was founded by Peter Xu. These groups have been chosen for analysis because it is generally agreed that they represent the five largest house church networks in China.

It is extremely difficult to determine with any degree of precision the size of these groups. Estimates for these groups run as high as 12 million for China for Christ (Fang Cheng), 10 million for the China Gospel Fellowship, five million for the Word of Life, and five million each for the two Anhui groups.[13] My purpose here is not to argue for specific numbers, but rather to affirm that all of the researchers contacted agreed that these five house church networks represent a significant majority of house church Christians in China. This is especially significant in that virtually all researchers also agree that house church Christians represent the vast majority of Christians in China today. Thus, it is reasonable to conclude that these five groups represent a very significant cross-section or sampling of the Chinese Church.

 PR

Next Issue: “The House Church Networks: A Theological Assessment”

This excerpt is part of Chapter 3 from The Church in China: Persecuted, Pentecostal, and Powerful (Baguio, The Philippines: AJPS Books, 2004). Used with permission.

Notes

[1] Lu Xiaomin, Sounds of the Heart, p. 806 (Song #747).

[2] Lu Xiaomin, Sounds of the Heart, p. 826 (Song #767).

[3] Tony Lambert, China’s Christian Millions (London: OMF/Monarch Books, 1999), p. 179. In this book Lambert offered what is by all accounts a conservative estimate of the number of evangelical Christians in China: 30-50 million.

[4] Due to the limitations of my knowledge, I am not able to include Chinese Roman Catholics in this study. When I use the terms Christianity or the Church, it should be understood that I refer to Protestant Christianity and the Protestant wing of the Christian Church.

[5] On the evangelical character of the Chinese Church, see Tony Lambert, The Resurrection of the Chinese Church (Wheaton, IL: OMF/Harold Shaw Publishers, 1994), pp. 282-283 and China’s Christian Millions, pp. 30-33, 45, 48, 188; Alan Hunter and Kim-Kwong Chan, Protestantism in Contemporary China (Cambridge: Cambridge University Press, 1993), p. 82; Ryan Dunch, “Protestant Christianity in China Today: Fragile, Fragmented, Flourishing” in Stephen Uhalley, Jr. and Xiaoxin Wu, eds., China and Christianity: Burdened Past, Hopeful Future (London: East Gate/M.E. Sharpe, 2001), p. 215.

[6] The emphasis on healing and the miraculous in the Chinese Church is noted in Hunter and Chan, Protestantism, pp. 85, 145-146; Lambert, Resurrection, pp. 112-114 and China’s Christian Millions, p. 112; and Dunch, “Protestant Christianity,” p. 203 and the experiential focus of the Chinese Church is highlighted in Dunch, “Protestant Christianity,” pp. 203, 215-16; and Hunter and Chan, Protestantism, pp. 85. 140, 155. Some researchers prefer to use the term ‘autonomous Christian communities’ rather than ‘house church’, see in this regard Hunter and Chan, Protestantism, p, 81.

[7] Stanley Burgess and Eduard M. Van der Mass, eds. The New International Dictionary of Pentecostal and Charismatic Movements (revised and expanded; Grand Rapids, MI: Zondervan, 2002), p. 58.

[8] Lambert, China’s Christian Millions, p. 45. Unfortunately, Lambert does not offer a clear definition of the terms, “charismatic” or “Pentecostal.”

[9] This empowering experience might be designated by various terms, including ‘being filled with the Spirit’ or ‘anointed by the Spirit’. However, crucial concepts would include the belief that this experience is given by God in order to equip the believer for service, that it is available to every believer, and that it is logically distinct from conversion.

[10] See the NIDPCM, p. xviii-xxi, 58.

[11] Hunter and Chan, speaking of China, correctly note that “within the Pentecostalist movement one can find relatively restrained as well as exuberant groups…” (Protestantism, p. 155).

[12] See the English translation provided by Lambert in China’s Christian Millions, pp. 60-64.

[13] These numbers are taken from D, but are also very much in line with the estimates given to me by B, with one exception. D did not give an estimate for the number of believers in the Word of Life Church. B noted that the Word of Life group claims that it represents 23 million believers. This group is quite fragmented and it is difficult to take this estimate seriously. In 1998 an article in Christianity Today suggested that this group totaled around three million believers (see Timothy C. Morgan, “A Tale of China’s Two Churches,” Christianity Today 42 (July 13, 1998), pp. 30-39). Although it is likely that this group has grown significantly since then, five million appears to be a more realistic number. A and C did not offer specific estimates, but A indicated that these five groups represented a significant majority (60%) of the house church Christians in China.

By Robert P. Menzies

The essays that follow are not descriptions of the current state of the church in China.[1] Rather, they represent a slice of Chinese church history, albeit an important slice. Dr. Kevin Xiyi Yao of Gordon Conwell Theological Seminary has described 1990 through 2010 as the “Golden Age” of the church in China,[2] an assessment with which I concur. This was a period of rapid growth, missionary endeavor, and, in terms of the political and social environment, relative openness. The following essays, drawn from my book, The Church in China: Persecuted, Pentecostal, and Powerful, were written around 2000 and reflect the situation of the Chinese house church movement during this Golden Age (more specifically, in the 1990s).[3] Thus, they are now out of date and do not describe the current state of the church in a fast-changing China. Due to urbanization, changes in leadership, fragmentation, and increasing political pressure (especially since 2018), the five house church networks that I describe is these essays either no longer exist or have significantly changed. Nevertheless, this slice of history is important for it describes a particularly vibrant and dynamic period in the history of the Church. Furthermore, the essays that follow represent an early, pioneering effort to describe an aspect of the Chinese church that was often not acknowledged, let alone described. I refer to its Pentecostal character.

A number of more recent works have added important context and detail to my early study and largely support its central thesis that the Chinese house church movement of the 1990s was predominately Pentecostal. I think here especially of the writings of David Aikman, Paul Hattaway, and Dennis Balcombe.[4]

Robert Menzies used a pen name, Luke Wesley, to write The Church in China: Persecuted, Pentecostal, and Powerful (Baguio, The Philippines: AJPS Books, 2004).

The same may be said of more recent academic studies, with one important caveat. The strong experiential nature of Protestant Christianity in China, and particularly the emphasis in the house churches on healing, exorcism, and prophecy, has led many scholars to describe the dominant form of Protestant Christianity in China as Pentecostal. While Tony Lambert describes Chinese Christianity as “biblical supernaturalism,” others, such as Gotthard Oblau, Edmond Tang, and Chen-Yang Kao speak of the specifically Pentecostal features of the church in China.[5] Scholars do, however, disagree concerning how we should define the term, Pentecostal.[6] The general charismatic and Pentecostal orientation of the Chinese house church movement is widely acknowledged as the key to its rapid growth over the past four decades.[7] Nevertheless, sociologists like Oblau and Kao tend to minimize the significant role that the Bible or theological convictions play in shaping the praxis of these “Pentecostal” Chinese Protestants.

In the following essays, I presented at an early date evidence for the Pentecostal nature of the house church movement that grew so rapidly during what is now understood as the Golden Age of the church in China. While, as I have noted, some scholars downplay the role of the Bible in shaping Pentecostal practice in China, and thus they also deny that Chinese Pentecostals possess a clear theological identity, these essays challenge this assessment.[8] Certainly, not every Christian that prays for the sick, exorcises demons, or prophesies, would affirm a baptism in the Spirit distinct from conversion that is marked by speaking in tongues. Nevertheless, there are a significant number that do.[9] And their influence, as well as the clarity of their biblical convictions, should not be underestimated. The common thread that unites Pentecostals in China with other Pentecostals around the world is their sense of connection with the apostolic church as reflected in the book of Acts. Chinese Pentecostals pray for the sick, worship with joyful abandonment, speak in tongues, and seek the enabling of the Spirit for bold witness in the face of persecution because they find all of these experiences described in the New Testament. The message and methods of the early church are models for their lives and ministry. I sought to demonstrate this thesis through an analysis of five of the largest house church networks in China during this remarkable period. I will leave it to others to assess the extent to which these earlier networks have influenced contemporary house church groups; but, from my vantage point, the impact is evident.

PR

Notes

Image: Christian Lue

[1] For a more contemporary, but now slightly dated description, see Robert P. Menzies, “Pentecostals in China,” in Global Renewal Christianity: Spirit-Empowered Movements Past, Present, and Future , vol. 1: Asia and Oceania, ed. by Amos Yong & Vinson Synan (Lake Mary, FL: Charisma House, 2016). See also my blogs on ChinaSource.org: “Pentecostal Theology and the Chinese Church” (Jan. 21, 2015); “Urban Churches in China: A Pentecostal Case Study” (June 26, 2015); “The Seed of the Church and the Modern Missions Movement” (Feb. 21, 2022). [Editor’s note: See David Bradnick’s review of Vinson Synan and Amos Yong, eds., Global Renewal Christianity: Spirit-Empowered Movements—Past, Present, and Future, Volume 1: Asia and Oceania]

[2] In his March 27, 2021 ChinaSource presentation.

[3] The essays are drawn from Chapter 3 of my book, written under the pen-name, Luke Wesley, The Church in China: Persecuted, Pentecostal, and Powerful (Baguio, The Philippines: AJPS Books, 2004).

[4] David Aikman, Jesus in Beijing: How Christianity Is Transforming China and Changing the Global Balance of Power (Washington, D.C.: Regnery Publishing, 2003) [Editor’s note: see Tony Richie’s review]; Paul Hattaway, The Heavenly Man (Oxford: Monarch Books, 2003), and The China Chronicle Series [Editor’s note: see Paul Hattaway’s author page and reviews of books from The China Chronicle series including Guizhou, Zheijiang, and Tibet]; Dennis Balcombe, One Journey One Nation (Chambersburg, PA: eGen Co, 2011) and China’s Opening Door (Lake Mary, Fl: Charisma House, 2014).

[5] Tony Lambert, China’s Christian Millions (London: OMF/Monarch Books, 1999), 112; Gotthard Oblau, “Pentecostals by Default? Contemporary Christianity in China” in Allan Anderson and Edmond Tang, eds., Asian and Pentecostal: The Charismatic Face of Christianity in Asia (Costa Mesa: Regnum, 2005), 411-36; Edmond Tang, “‘Yellers’ and Healers: Pentecostalism and the Study of Grassroots Christianity in China” in Asian and Pentecostal, 467-86; Chen-yang Kao, The Cultural Revolution and the Post-Missionary Transformation of Protestantism in China (PhD thesis, University of Lancaster, 2009).

[6] I agree with Simon Chan, “an adequate definition of Pentecostalism cannot be restricted to phenomenological description” (Chan, “Wither Pentecostalism” in Asian and Pentecostal, 578).

[7] Kao, Cultural Revolution, 99.

[8] This is true of my earlier book, The Church in China (2004), from which these essays are drawn, but also of my more recent study, “Pentecostals in China,” in Global Renewal Christianity (2016).

[9] I define Pentecostals, then, as those who believe that: the book of Acts serves as a model for contemporary Christian life and ministry; the baptism in the Holy Spirit (Acts 2:4) is a post-conversion enabling for ministry; and speaking in tongues marks this experience. Neo-Pentecostals affirm all of the above except they reject the notion that tongues serve as a normative sign of baptism in the Spirit. For more on Pentecostal identity and related definitions, see Robert Menzies, Pentecost: This Story is Our Story (Springfield, MO: GPH, 2013), 11-20.

In recent years, there have been several books from Pentecostal/Charismatic scholars challenging what has been the traditional—or default—pre-Tribulation, pre-millennial view of the end times within many P/C circles. Among these are Daniel Isgrigg’s Imagining the Future, and Not Afraid of the Antichrist by Michael Brown and Craig Keener [Editor’s note: See Brian Roden’s review]. Assemblies of God missionary scholar Robert P. Menzies adds to this discussion with his 2022 book, The End of History: Pentecostals and a Fresh Approach to the Apocalypse. While Brown and Keener mainly focus on the exegetical deficiencies of the pre-Trib position, and Isgrigg focuses on the historical development of A/G eschatology to show that the pre-Trib view should not be the only acceptable option for that denomination’s ministers, Menzies goes a step further and actively advocates for an amillennial stance.

The book is divided into two main parts and includes seven appendices containing various Pentecostal statements of faith as well as shorter excurses that did not warrant chapter-length treatment. Part One of the book consists of two chapters, the first of which addresses problems with dispensationalism, with the second dealing with issues regarding premillennialism in general. Part Two consists of four chapters, each one presenting two theological affirmations Menzies sees as important for the Pentecostal movement. The eight theological affirmations in Part Two are interspersed with expository sermons drawn from the book of Revelation that address each pair of affirmations. Much of the content of the sermons reflects Menzies’ experience working with persecuted believers in eastern Asia.

In this chapter, the author also touches on the issues of whether Revelation’s chronology is one of linear progression or recapitulation; literal versus typological fulfillment of Old Testament prophecies; continuity and discontinuity regarding Israel and the Church; and whether Revelation’s prophecies extend and add to other New Testament prophecies about the end times or reaffirms them in a new context.

Chapter Two, “Premillennial Problems,” raises issues the author encounters with premillennialist interpretation in general (including historical or classical premillennialism). First, Menzies points out the “thousand years” of the Millennium is only mentioned in one place: Revelation 20:1–7. No other New Testament writer, nor the other books attributed to John, make any reference to it. Menzies, who finds himself more in the amillennial camp, encounters difficulty in dogmatically affirming a literal one thousand year reign based solely on a seven-verse passage. For his second objection to the premillennialist view, the author again raises the question of chronology in the Apocalypse, opting for a recapitulation pattern rather than a linear recounting of events. Menzies next deals with the binding of Satan, the question of two resurrections, and whether the nature of Christ’s reign is physical and political or spiritual. But even after arguing strongly against general premillennialist interpretations, he concludes the chapter saying, “The hermeneutical approach and theological perspective of historic premillennialists are actually much closer to those of most amillenialists than to those advocated by dispensational premillennialists” (84).

Part Two of the book is titled “A Fresh Approach,” and gets into the more practical outworkings of Pentecostal eschatology. Menzies here proposes eight affirmations to which Pentecostals should hold, while avoiding disputable minutiae:

• We believe in the personal, visible, and bodily return of our Lord Jesus Christ.
• We believe that Christ’s return is imminent—that it could happen at any time.
• When Christ returns, he will judge all people: the righteous, his faithful followers, will enjoy eternal and perfect fellowship with him; the unrighteous will experience eternal separation from him and his wrath.
• God will consummate his redemptive plan in response to the prayers of his people.
• In these “last days” the church is called to bear bold witness for Jesus in the power of the Spirit.
• With his first coming, Jesus inaugurates God’s kingdom by decisively defeating the power of Satan, sin, and death. With his second coming, Jesus consummates God’s kingdom by destroying evil and redeeming his creation.
• The culmination of God’s redemptive plan includes the transformation of our world and the resurrection of our bodies.
• In these “last days” Christ calls his followers to pursue holiness by persevering and remaining faithful, even unto death.

The expositions of Revelation that accompany each pair of affirmations could easily be turned into sermons to be utilized in local churches. In regard to preaching and teaching the Apocalypse, Menzies writes, “We desperately need to highlight the central truths of the book of Revelation and other key New Testament texts that speak of Christ’s second coming, the ‘blessed hope.’ But we need to do so in a manner that avoids sensationalism and exaggeration and which is rooted in sober-minded and clear exposition of the biblical text” (p. 94).

The book concludes with seven appendices, three of which list the statements of faith of the Pentecostal World Fellowship, the World Assemblies of God Fellowship, and the U.S Assemblies of God, which provides a helpful comparison of the varying levels of specificity in the statements concerning the last things.

The fourth appendix compares and contrasts the eschatological stances of two major contributors to Assemblies of God theology: Menzies’ father, the late William W. Menzies, and the late Stanley M. Horton. The author points out that his father’s stance was premillennial but not dispensational, while it was Horton’s revision and expansion of the elder Menzies’ 1971 book Understanding Our Doctrine in the 1993 volume Bible Doctrines: A Pentecostal Perspective that greatly expanded the material on eschatology, going from one paragraph on the Rapture in William Menzies’ book to over three pages focused on a defense of the pre-Tribulation Rapture.

The fifth appendix gives a brief comparison of varying interpretations of “the kingdom of God,” while the sixth proposes two new categories for interpreting Revelation (the picture puzzle approach and the stained-glass window approach) the author feels work better than the traditional categories of preterist, historicist, idealist, and futurist. The seventh and final appendix restates in one location Menzies’ eight affirmations developed in chapters three through six.

Overall, I found the book an enjoyable read, even though I did not come away convinced by Menzies’ arguments for amillennialism. Perhaps it is my own leanings and bias in favor of historic premillennialism that keep me from understanding his line of reasoning, but I personally found the arguments unconvincing, though much better stated than I found Stanley Horton’s arguments for a pre-Tribulation view confusing in his book Our Destiny: Biblical Teachings on the Last Things, which I read for a class on eschatology many years ago.

The King is returning to judge, and He will reward the faithful and punish the evildoers. Knowing all the details of how that plays out is not as important as making sure as many people as possible are among the sheep that will receive rewards and the crown of eternal life. Therefore, we should not be quick to dismiss (or seek to disfellowship) someone who holds an end times view different from our own, but rather work together with all believers of good will who are seeking to carry the gospel message to the ends of the earth.

Reviewed by Brian Roden

Note from the Editor: On November 26, 2022, (after Brian Roden submitted this review) Robert Menzies wrote to friends and colleagues: “On November 16 Bob received news from the U.S. Assemblies of God Executive Presbyters (EPs) that they had determined he should be dismissed as an Assemblies of God (AG) minister in response to eschatological views expressed in his recent book, The End of History: Pentecostals and a Fresh Approach to the Apocalypse. This concluded a process that began some months ago.” If you would like more information about the on-going missionary work of Bob and Joanne Menzies in China, please Contact Us.

For a sample from The End of History: https://play.google.com/books/reader?id=Xr1dEAAAQBAJ

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/

A few years ago, I was having lunch with a good friend, the editor-in-chief of a flagship evangelical magazine. I knew him well enough to raise a question: “Tell me something: Why do your articles regularly refer to ‘evangelicals and Pentecostals,’ as if they were two separate breeds? You wouldn’t print ‘evangelicals and Baptists’ or ‘evangelicals and Arminians.’ I’m a Pentecostal—and I wholeheartedly uphold the authority of Scripture, the divinity of Jesus Christ, the necessity of personal salvation, the call to spread the gospel … what else do I have to do to be considered a legitimate ‘evangelical’?”

He smiled as he granted that I had half a point. He made no commitment, however, to change his publication’s verbiage.

Granted, he had no time for speaking in tongues, which began blossoming at the Azusa Street Mission just few years before Torrey headed west in 1912 to lead the nearby Bible Institute of Los Angeles (B.I.O.L.A.). The first chapter of Menzies’ book explains why. But Torrey consistently resisted all efforts to submerge Spirit baptism into something purely internal or transactional. Three years after Torrey’s death, when Moody Bible Institute wanted to alter a section of his correspondence course on the baptism with the Holy Spirit, Menzies reports that his daughter Edith was “horrified” and said absolutely not.

In subsequent chapters Menzies draws heavily on the witness of Luke’s writings to establish Pentecostalism’s bona fides as Evangelicals (the author capitalizes the term throughout his book). He affirms that in Luke-Acts, “we find the central and distinctive message of the Pentecostal movement…. For far too long Protestant theology has highlighted Paul’s important insights into the work of the Spirit, but largely ignored Luke’s contribution.” From Jesus’ promise that his Father would “give the Holy Spirit to those who ask him” (Lk. 11:13) to his final instruction to “stay in the city until you have been clothed with power from on high (Lk. 24:49) … to the abundant fulfillments throughout Acts over at least a 20-year span, Luke’s works are not to be sidelined. (Most Christians don’t realize that Luke actually wrote more of the New Testament—37,932 words in Greek—than did Paul, who gave us just 32,408).

Paul’s counsel in 1 Corinthians 12-14 (and elsewhere), however, is not ignored. Menzies spends a whole chapter on the Pauline perspective, unpacking the value and place of inspired speech in the gathered assembly. His treatments of what it means to “pray in the Spirit” and even “sing in the Spirit” are thorough and clarifying.

It’s hard to find any bone to pick with this book. Perhaps, with hindsight, the author’s chapter on “Signs and Wonders” might not have criticized some translations (particularly the NIV 1984) for their renderings of Luke 17:21 (“the kingdom of God is within you,” as if to imply that the kingdom is solely inside the believer, out of sight). He apparently did not notice the NIV 2011’s update, which says instead, “the kingdom of God is in your midst”—something widely visible in the praxis of the early church.

Meanwhile (to extrapolate from 1 Corinthians 14:39), let us “forbid not” to include tongues-speaking Pentecostals as legitimate participants in the Evangelical community of faith. The book’s conclusion says it well: “This notion—that a great gulf of different worldviews separates Evangelicals and Pentecostals—rests on a caricature of both movements…. Pentecostals have a unique contribution to make to the larger Evangelical family; but, if we abandon our Evangelical values, we will lose our way and God will raise up others to make this contribution.”

Reviewed by Dean Merrill

Publisher’s page: https://wipfandstock.com/9781725267824/christ-centered/

I always enjoy the opportunity to listen to what world-class Pentecostal scholars are producing and it is a real pleasure to reconnect with PneumaReview.com writers. This year’s convention provided many memorable meetings.

I experienced a spirit of unity during the powerful worship service that opened the 2017 convention. There is nothing like celebrating God’s goodness together with Pentecostal scholars from all over the world. You would not know from my pictures how involved this crowd of academics and professors was in dancing before the Lord, raising their hands in praise, singing, or praying in the Spirit—but it was wonderful.

I love books and was glad to browse the many offerings from the numerous publishers present for the conference. Standing at the Eerdmans table, I was able to personally thank Craig Keener for doing an interview with us about his recent book Spirit Hermeneutics. I also learned that it is Harrison House’s new imprint, Empowered Life, that is publishing Robert Graves‘ expanded and revised Praying in the Spirit (the earlier edition was reprinted in full in The Pneuma Review).

To see a list of papers and panels presented during the convention, see the SPS website. As always, there were many presentations I missed because I could not be in more than one place at a time.

I will be adding more pictures to the Pneuma Review Facebook page if you would like to connect with me there. Update: I’ve been able to add a direct link to the Facebook album on the third page of this article.

From left to right: Tony Richie, Mike Dies, Raul Mock, and Martin Mittelstadt. Lee Roy Martin.

From left to right: Craig S. Keener and Raul Mock. Raul Mock and Antipas Harris.