Nothing has stirred more interest in Pentecostal-charismatic circles in recent years than the restoration of the “fivefold ministries” Paul mentioned in Ephesians 4:11-13: “It was [Christ] who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (NIV). Although most Pentecostals refer to these as “fivefold,” others see them as “fourfold,” combining the ministries of pastor and teacher into one. These “ascension gifts,” as they are called in traditional churches, were given to the Church after Jesus ascended to the Father to extend, guide and mature the Church.

We can assume that, at the time Paul wrote, the New Testament church had a clear understanding of what these offices required, how they operated and who filled them. However, with the passing of time, the role and operation of these ministries in the everyday life of the church became less clear.

Thus, for centuries, the offices of pastor and teacher have been familiar ministries in all churches. However, only since the middle of the nineteenth century, with the success of Charles Finney and other “professional” evangelists of that day, has the office of evangelist gained a popular understanding and acceptance.

The offices of apostle and prophet have been more elusive for modern Christians. Many have accepted a belief developed throughout the centuries that the age of the apostles and prophets ended around 96 AD, about the time John, the last apostle, died. Another belief, first stated by St. Augustine (and later retracted), has been widely accepted along with this. It holds that, with the completion of the canon of Scripture, the Lord withdrew miraculous gifts of the Spirit such as tongues, prophecy and healing.

Over time, as the bishops consolidated their power in the church, the office of apostle was almost forgotten. By the second century, apostles and prophets were seen as nothing more than traveling medicine men with little or no influence or authority. In the Didache (11:3) the following rules were laid down for itinerant “apostles and prophets”: “Now, as regards apostles and prophets, act strictly according to the precept of the Gospel. Upon his arrival every apostle must be welcomed as the Lord; but he must not stay except one day. In case of necessity, however, he may stay the next day also; but if he stays three days, he is a false prophet. At his departure the apostle must receive nothing except food to last till the next night’s lodging; but if he asks for money, he is a false prophet.”

Professor Synan begins with a broad view of some of the positive press coverage the Pentecostal/charismatic movement has received in recent years. He mentions the 1998 Newsweek poll that 75 percent of evangelical Protestants have “personally experienced the Holy Spirit,” and the statement by religion writer Mary Rourke, “with almost no fanfare, the U.S. is experiencing its most dramatic religious transformation in this century.”

Vinson Synan

Synan then mentions these seven trends: (1). Great growth continues: Pentecostals have planted over a million churches worldwide in this century and are still growing. (2). Worship becomes more charismatic: the Pentecostal style of worship has entered the main stream of non-Pentecostal churches and especially among those open to the contemporary gifts of the Spirit but who do not call themselves Pentecostal. (3). Pentecostal preaching creates megachurches: The largest and fastest growing churches throughout the world are predominantly Pentecostal or independent charismatic. (4). Cultural accommodations?: “Are Pentecostals lowering their holiness standards just to attract even larger followings?” (p. 61). Synan says, “Although some churches and pastors in the United States and Europe may be softening their standards on such things as movies, tobacco and alcohol, almost all stand firmly for biblical standards on such questions as abortion, pornography, illegal drugs and homosexuality” (p. 62). Rather, Pentecostalism in the United States is taking historic steps to heal racial divides. (5). Convergence movement: Former Pentecostal and charismatic pastors joined together in the early 90’s to form a movement that attempts to combine evangelical preaching and the gifts of the Spirit with liturgy and sacramental expressions. Synan notes that while this is a notable trend, there are still many more leaving churches that are more liturgical and sacramental to join “enthusiastic, fast growing Pentecostal and charismatic churches” (p. 62). (6). The New Apostolic Church Movement: C. Peter Wagner believes the age of the “Post-denominational” church has dawned. Synan says that this new apostolic movement is made up almost completely of Pentecostal/charismatic churches and leaders even though Wagner himself downplays the experience of the Baptism in the Spirit and the teaching that the “initial evidence” of this baptism in praying in tongues. (7). Revival manifestations: Synan says that, “Since about 1992, waves of revival with distinctive manifestations” of the Spirit’s presence “have swept through the church world” (p. 64). He briefly contrasts the “Toronto Blessing” revival with the Pensacola outpouring.