DLT
2006
AJM
Jan 2006
An excellent overview of the charismatic movement, including
a comprehensive account of its history from the OT onwards.
Introduction
The
central motif of the charismatic tradition is the ‘encounter with the Spirit’ both
corporately within the worshipping life of the Church and individually through
personal devotion and ongoing work and witness in the world.
1.
Charismatic Spirituality
Ways in which the HS is located theologically within the
different traditions vary enormously. Some forms of spirituality exclude
spontaneous workings of the HS. Charismatic spirituality however regards the
work of the Spirit to be free and spontaneous as well as, to some extent,
patterned and predictable.
Foremost historical theologian of Pentecostal movements in
C20th is Walter Hollenweger. He describes the oral and African roots of US
Pentecostalism. Others have argued that in the UK the Wesleyan holiness
heritage is as significant.
Outline of early history – Parham, Seymour. In UK, Alexander
Boddy in Sunderland 1908-14 (published a magazine entitled Confidence). Pentecostal denominations emerged in US, and in UK
Assemblies of God, Elim and Apostolic Church (Wales). Dennis Bennett in ECUSA,
Michael Harper and the Fountain Trust (magazine called Renewal, journal called Theological
Renewal 1975-83, ed Smail). John Wimber and Vineyard.
‘Waves’ of renewal:
Common features – emphasis that at the heart of Christianity
there is and should be an encounter with the HS, which is free, spontaneous,
dynamic, transformative and ongoing.
Charismatic spirituality can be described in terms of a process
of search-encounter-transformation. Different traditions see this encounter as
taking place in different ways (sacrament, sermon, worship).
Encounter with God is the common ground of spirituality and
theology – spirituality is the encounter, theology the attempt to understand
and speak of it.
Charismatic spirituality can also be described in terms of a
framework, containing narrative, symbol.
Speaking in tongues is the ‘cathedral of the poor’ – a
language not tied to privilege, power and status, demonstrating the power of
God in the weakness of humanity.
2. The Charismatic Tradition in Church History
Charismatic spirituality has been evident throughout the
history of the Church. (Sources Stanley Burgess, The Holy Spirit, 3 vols 1984,93,97, and David Allen, The
Unfailing Stream – a charismatic church history in outline, 1994).
1st – 2nd century
Luke, Acts, Corinthians; continuity with OT eg Joel 2-Acts
2.
Clement of Rome, Ignatius of Antioch refer to prophetic
gifts; also Didache and Hermas.
Justin Martyr, Irenaeus mention charismatic gifts. Hippolytus
and Tertullian refer to healing, exorcism, revelation.
3rd century
Montanists emphasised prophecy, visions, encounters with
angels. Clement of Alexandria, Gregory Thaumaturgus, Origen, Athanasius
describe healings, exorcisms, prophecies, signs and wonders. Cyprian links
charismatic gifts with the office of bishop, and thus consolidates the
subordination of gifts to offices within the Church.
4th century
Eusebius refers to a man named Quadratus known for prophetic
gifts. Cyril of Jerusalem affirms the continued manifestation of wisdom,
prophecy, exorcism, biblical interpretation; and also links baptism with the
reception of the Spirit. John Chrysostom refers to the holiness the Spirit
gives to believers, forming character rather than giving charismata; he is the
first major fig to deny the continuing existence of signs and wonders in the
church.
John Cassian talks about the Spirit providing virtues to be
obtained and gifts received.
In the E, Basil of Caesarea sees the Spirit as the
sanctifier of creation, each person being given a gift. Gregory of Nyssa
emphasizes the impce of the sacraments as a means of grace and transformation,
but also refers to the gifts of the Spirit. Gregory of Nazianzen talks about
the Spirit in worship, as assisting us in prayer.
Hilary of Poitiers urges believers to use the charismata.
Ambrose sees the Spirit operative in the reading of scripture.
5th century onwards
Augustine – Spirit assists in prayer, forgives, bestows
love. Tongues no longer in the church; but miracles do still occur, eg healing.
Gregory the Great records miracles including healing,
raising the dead, exorcisms, prophecy, deliverance from danger. He talks of the
gifts of the Spirit from Isaiah 11.2. He wrote Veni Creator Spiritus.
Bede observes how spiritual gifts operate in the C7th celtic
church (life of Cuthbert).
Symeon the New Theologian proposes a Spirit baptism, after
water baptism, based on Acts 8.14-17 – but doesn’t expect tongues to come with
this experience.
Middle Ages
Cathars advocated consolamentum – baptism with fire and the
HS with the imposition of hands.
Bernard of Clairvaux – miracles and exorcisms. Hildegard –
regarded as prophet, talked about gifts of HS from Isaiah 11. Richard of St
Victor – gifts include the 1 Cor 12 lot. Joachim – we live in the 3rd
age, that of the Spirit. Bonaventure wrote extensively on the spiritual life,
describes spiritual gifts from Isaiah 11 and regards the church as born on the
day of Pentecost; describes St Francis as having intense spiritual experiences,
drunkenness in the Spirit, revelations, powerful preaching, prophecy, miracles.
Aquinas saw the Spirit as the bond of love within the
Trinity; mentions 7 gifts of Spirit from Is 11, discusses fruits of the Spirit
and charismatic gifts.
C14 Gregory Palamas said God can be known not in his essence
but in his energies, through which the HS works; he recognises the charismatic
gifts of 1 Cor. Nicholas Cabasilas sees the mysteries of baptism, chrismation
and eucharist as to do with the work of the HS.
Reformation
Hugely significant; yet the role of the Spirit was defined
in very different ways.
Luther said the Spirit works through the Word of God and
baptism/Lord’s Supper. Zwingli through the Spirit helps interpret the Bible.
Calvin sees the Spirit as the Spirit of life, ordering the Cosmos; we depend on
him to sustain us and give us faith. The charismatic gifts are partial, spoilt
by the fall. Muntzer talks about an inner baptism of the Spirit (Jn 7.38).
Ignatius wrote about his mystical experiences.
Post-Reformation and the Holiness movt
Thomas Munster speaks of the inner word of the Spirit,
dreams, visions, baptism in the Spirit, sung tongues.
Quakers, Moravians, First Great Awakening movements all
report spiritual phenomena such as healings, prophecy, tongues. Wesley regarded
healings, revelations, prophecies as rare; his contribution was belief in a
post-conversion experience of grace. Seraphim of Sarov (Russia) wrote about
reception of the Spirit and healing.
19th century
Numerous accounts of charismatic phenomena around the world.
Edward Irving in London. USA holiness denominations.
3. Praise and worship
Charismatics take their inspiration with regard to worship
from the Bible.
King David. Solomon – cp 2 Chron 5.13, 7.1 – the presence of
the Lord in a cloud meant the priests could not perform their service as the
glory of the Lord filled the temple.
Luke 1 Mary’s Magnificat, Zechariah’s prophetic song. Luke 2
Simeon’s Nunc Dimittis. Revelation.
The characteristics of contemporary charismatic worship…
Praise, participation, ministry. The goal is perhaps intimacy with God.
Charismatic songs include praise, love/commitment, intercession, ministry,
awe/glory.
4. Inspired speech
OT has lots of egs of God communicating with people. Gen
2.16 is the first – Adam; right through to Revelation. In early Genesis, God
addresses characters directly – Adam/Eve 2,3; Cain,4; Noah 6-9; Abram, 12+. In
the rest of Genesis he appears in dreams and visions – eg Jacob at Bethel ss;
Joseph. Exodus has theophanies to Moses, burning bush ch3; dialogues
thereafter. There are prophecies, Balaam’s donkey Num 22; prophetic schools 1
Sam 10, Elijah, Elisha 2 Kings; and recognised prophets inc Samuel, Elijah,
Elisha, Nathan (2 Sam 2), Ahijah (1 Kings 14). Micaiah (1 Kings 22). Major and
minor prophetic books.
In the NT there is a clear continuity of prophetic activity –
angels speak in Lk 1 (John B) and Mt 1 (to Joseph). Jesus is the prophet par
excellence – Lk 4, announcing the day of the Lord; Jn 1 he is the very Word of
God himself. This prophetic gift is bestowed on the disciples, fulfilling
Moses’ wish that all God’s people would be prophets (Num 11; Joel 2). Acts –
Philip 8.26; Saul 9.3-6; Ananias 9.10-16; Peter 10.9-16. Paul, 13.1-2, 16.9.
Divine leading is seen as normal, and discussed in 1 Corinthians 14.
Revelation.
Pentecost, Acts 2 (Jews had begun to associate Pentecost
with the giving of the law).
In the charismatic movement there are examples of people
receiving messages from God via words, pictures, visions, dreams. Bruce Yocum
suggests that we receive a clear understanding of a prophetic message, but have
to find ourselves the words to express it.
Categories of inspired speech – tongues; prophecy (a
spontaneous speech act specific to the occasion on which it is received); words
of wisdom (classic pentecostals see this as information about the future;
others as an understanding of the purposes of God, or ability to interpret
scripture); words of knowledge (of specific application); discernment of
spirits. Prayer is central to charismatic spirituality, as are testimonies.
Divine inspiration is not sth new, and can be traced
throughout the biblical narrative; it has been claimed throughout church
history. Most leaders emphasize the need for discernment.
5. The Sanctified Life
The concept of holiness runs through the scriptures..
Wesley taught that we are gradually sanctified following our
justification by faith; we become more and more like Christ. In the US
Methodist camp meetings were emotional. The National Holiness Association was
set up to promote the teaching of holiness, using ‘holiness codes’ – eg banning
coca cola, gum, rings, bracelets, neckties, fairs, mixed bathing, cinema,
make-up. In the UK the Keswick Convention maintained holiness ideas. all this
led to a set of expectations regarding obligation and prohibitions.
Some in the Catholic tradition have criticised the movement
for introspection at the expense of the struggle for justice.
William Kay finds a strong legacy of the holiness tradition
in the UK amongst Pentecostal ministers.
Key concepts: recognition of the significance of sin; understanding
of a relationship between holiness and anointing.
6. Empowered kingdom witness
The OT prophetic literature anticipates the day when God
will establish his reign of justice and peace; cp especially Isaiah 61 and Lk
4. Anointing with the Spirit is a key component, and the ministry of empowered
witness through sings and wonders runs through Acts. These can be linked to
earlier manifestations in the OT, eg Exod 7, Josh 10, Judg 6, 1 Kings 17; 2
Kings 2,4,5. The charismatic tradition expects this to continue. Its challenge
is to integrate these phenomena within Western contexts. Hollenweger suggests
one way would be to begin with a theology of creation, which is also alive with
the Spirit of God, and integrate natural and supernatural categories.
The charismatic tradition regards witness to the presence of
Christ by his Spirit as one of the most significant aspects of the Christian
life. This is manifested eg by Wimber in ‘power evangelism’ and in the catholic
tradition through social programmes. Increasingly there is a recognition that
the gospel is holistic, that spirituality connects to the whole of life and
should be expressed socially in concrete and practical ways.
‘Prayer ministry’ – ie healing. Wimber referred to it as
‘doing the stuff’.
7. The Community of Interpreters
Pentecostals place the text of scripture within the horizon
of the contemporary church. The inspiration of the Bible by the Spirit is not
simply codified within the words on a page, but made to live experientially
because of the same Spirit who lives within the hearts of believers. It is
therefore the focal point of God’s continued revelation today. Mark Stibbe
points out how the NT preachers and authors use the Hebrew scriptures to
explain what God is doing among them now – they find passages which illuminate
their experience, on the lines of ‘this-is-that’. Eg Peter explains the events
of Acts 2 by saying this is what was spoken by Joel.
Conclusion
Strengths of the charismatic tradition:
Weaknesses:
Ends with beautiful invocation of HS from Symeon the New
Theologian, p 137.