On the Charismatic Movement

Introduction

The Charismatic Movement has become one of the most debated and divisive issues in the last century of Christianity. Wherever Charismatic Movement goes, the church experiences explosive growth, contentious dispute and, oftentimes, schism. This paper, based on readings of eight books (1-8, see Bibliography) from both camps of Charismatics and Evangelicals as well as personal reflections on biblical teachings, attempts to define the movement, identify core issues of contentions, review a biblical perspective, and offer a biblical solution in view of the emerging trend.

Defining the Movement

The Charismatic Movement is a loosely defined term that broadly describes the Pentecostal Revival Movement since the turn of last century (aka the first wave), the Charismatic Renewal Movement since 1960’s (the second wave), and the Vineyard Movement since the 1980’s (the third wave). This broad categorization of three waves is according to Peter Wagner at Fuller Theological Seminary (ref. 9). Notwithstanding the subtle differences that separate one wave from another, all Charismatic Movements bear remarkable resemblance. They all emphasize the baptism of the Holy Spirit, notably exhibited through the spectacular gifts of speaking in tongues, healing and prophecy of foretelling. For a brief overview, see chapters 1-3 in ref.8.

The Pentecostal Revival Movement finds its nearest impetus in the Holiness Movement and Wesleyan Revival as well as A. B. Simpson and the Christian and Missionary Alliance. Its deepest root is in the first Pentecost (Acts 2), thus the name of Pentecostal Revival.  An early progenitor is the Montanism originated in the mid second century. The Christian Church has since been largely silent about the person and work of the Holy Spirit except during filioque controversy (more on this later) and sporadic revival movements. Most notably, until just around the turn of last century, Charles Parham (ref.10) of Bethel Bible College in Topeka, Kansas taught speaking in tongue. One of his students, the one-eyed African American preacher William J. Seymour moved to Los Angeles and started the famous Azusa Street Revival in 1906 (ref. 11), which fanned the flame for Pentecostal Movement. The birth of a new denomination (the Assembly of God) signals the coming of age of Pentecostalism. The Pentecostals emphasized the gift of speaking in tongues as evidence for the second blessing of the Holy Spirit.

Contrary to the first wave of Charismatic Movement with Pentecostalism forming their own denomination separate and apart from the mainline Protestant churches, the second wave represents the Charismatic Renewal Movement which started within the mainline churches around the 1960’s and spread to Roman Catholic Church. Interestingly, the Vatican welcomed this revival and allowed it to be a part of Catholicism. Perhaps due to its origin within the mainline churches, the second wave maintained a somewhat less antagonistic profile than the first wave and, as a result, found greater tolerance or gradual acceptance in the mainline churches. Speaking in tongues continued to be sought after, but not as an exclusive sign of salvation by the baptism in the Holy Spirit.

The Vineyard Movement or “Signs and Wonders” Movement is regarded as the Charismatic revival within the evangelical circle (ref.12). “Power Evangelism” and “Power Healing”, two books by the movement’s founder, John Wimber, characterize the underpinnings of the movement. Regardless of the fine differences with various waves, Charismatics will be the general, inclusive term used in the following discussions.

The Chinese churches are influenced by the Vineyard Movement. For example, Hong Kong churches were introduced to John Wimber and his Vineyard Movement in 1990 (ref.6). North American Chinese churches felt the impact of Charismatic Movement along with the founding of Agape Renewal Center in 1987 by Rev. Ernest Chan (ref.1), an evangelical turned charismatic pastor.

My own Charismatic-like experience was when I first accepted Christ in an early summer night of 1987. I experienced something like a flash of electric shock from my raised hand to my toe while sitting and bowing down my head. When I moved to New Jersey after graduate school in 1990, I was quickly swept into the controversy swirling in my new home church. I was invited by no less than a handful of zealous brothers and sisters as well as Rev. and Mrs. Hsu to attend a weekend of revival meeting in Long Island, which featured John Wimber and his associate evangelists such as Paul Cain. I was very much a sideline observer of the vibrant worship service followed by brief message of the word and an extended period of ministry time of speaking in tongue, prophesying and healing. That was my first and only Vineyard experience. A brother from my church was predicted by one of the associate evangelists to be a generous donor to the Kingdom of God. Later on, I also personally witnessed the healing ministries of Benny Hinn and Ezekiel Chuang in New Jersey. I saw the 1997 resignation of Rev. Fred Hsu, senior pastor of my home church, who decided to plant his own church based on Charismatic inclination and cell church model. His book details some of his charismatic experiences (ref.2), including something that happened to a newcomer to our church (p.59-60 in ref.2).

Identifying Core Issues of Contention

There are a few key issues of major differences that prove highly contentious and divisive between Charismatics and Evangelicals (or other mainline churches as well). Some concern orthodoxy, others are of orthopraxy. The following issues have been identified from my readings (ref.1-8) and personal observations. No specific citation is given, due to widespread recognition.

First is theological difference in pneumatology. While Charismatics stress the gifts of the Holy Spirit (especially those spectacular gifts of speaking in tongues, healing and prophecy of foretelling), Evangelicals emphasize the fruit of the Holy Spirit and many believe that those spectacular gifts have ceased since the apostolic age. Charismatics occasionally poke fun at Evangelicals upholding an aberrant brand of trinity (Holy Father, Holy Son and Holy Book), whereas Evangelicals blame Charismatics of being shallow in the preaching of the Word of God. Both accuse each other of not paying enough attention or respect to the person of the Holy Spirit. Evangelicals see a self-hidden Holy Spirit whose work is to exalt Christ among the redeemed people and frown at the Charismatics’ calling the Holy Spirit to come during revival meetings. More seriously than Evangelicals, Charismatics seem to take the church age as that of the Holy Spirit, the third person of the trinity and the second counselor sent from the Father (and the Son).

Second is theological difference in soteriology. Charismatics emphasize the importance of baptism in the Holy Spirit, notably demonstrated by the second blessing in the gift of speaking in tongues. Extreme Charismatics claim that unless one speaks in tongue, one is not showing evidence of being saved. Evangelicals counter that salvation is exclusively due to one’s profession of faith in the Lord Jesus Christ, not by any other name or way under heaven. Evangelicals further criticize the Charismatics of faking the gift of speaking in tongue under coaching or peer pressure.

Third is theological and pastoral difference in ecclesiology. Evangelicals reserve the pulpit teaching to professionally trained and ordained clergy, while Charismatics are open to the gift of prophesying to ordinary layperson. Evangelicals place a high premium on preaching the Word of God, but Charismatics exult in the anointing of the Holy Spirit and in showcasing the spectacular gifts of speaking in tongue, healing, prophecy of foretelling, and words of knowledge or wisdom. Evangelicals show a usually reserved and restrained demeanor during worship service, in contrast to Charismatics’ lively, vibrant, joyful and noisy worship atmosphere. Evangelicals accuse the Charismatics of conducting disorderly services unbecoming of Christians’ fruit of self-control.  Charismatics, in turn, reject the old-fashioned, liturgical tradition that is rather impotent in nurturing a spirit of worship.

Fourth is in relation to demonology. Charismatics recognize the influence of the spirits in our realm and readily deploy the weapon of power encounter in spiritual warfare. Evangelicals, on the other hands, like to play safe and do not wish to unnecessarily intrude into the dangerous territory of the spirits. Furthermore, some Evangelicals went as far as daringly denouncing the uncontrollable jerking, shaking, trembling, laughing or hysterical beastly shouting by Charismatics as a sure sign of demon possession (e.g., ref.5). Curiously, such denouncement would directly contradict Evangelicals’ own denial of demon possession by believers, unless Evangelicals want to brand all Charismatic as fake believers. Also, such unqualified, blank accusation that denigrates the work of the Holy Spirit borders on blasphemy, a sin unpardonable according to Jesus, warned Charismatics.

Fifth is about church unity. Evangelicals see Charismatics as a force of division and dissension. Charismatics view themselves as the agent promoting church growth and a formidable force for global mission, citing the phenomenal numerical expansion of Charismatics within both reached and unreached people groups. Evangelicals dampen that assessment by pointing to significant lateral transfer of membership from mainline churches to the camp of Charismatics.

Sixth is about Christian spiritual maturity. Evangelicals express their disapproval of the shallow spirituality exhibited by Charismatics busy at rushing to the next revival meetings and laggard at digging into the Word of God. Charismatics refer Evangelicals to the uncontainable enthusiasm displayed by Spirit-empowered and Christ-loving Charismatics. Evangelicals look down upon the unreasoned desire of Charismatics in getting healed for every sickness, a flawed practice due to health and wealth theology. Charismatics stake their ground in insisting on pursuing the holistic dimensions of Christ’s salvation in body, mind and spirit.

A Biblical Perspective

What does the Bible say about the person of the Holy Spirit? How does the Holy Spirit work in biblical time and throughout church history? What does baptism in the Holy Spirit mean? Is second blessing biblically valid? What is the biblical teaching about the fruit and gifts of the Holy Spirit? Did some gifts cease to exist after the apostolic age? These are some of the knotty questions that must be untangled to achieve a sensible biblical perspective on the Charismatic Movement. The space here does not allow an exhaustive treatment. Instead, I will briefly touch on each of the above raised questions.

The person of the Holy Spirit: The bible clearly teaches Holy Spirit as the third person of the mysterious trinity (e.g., Matt.28:19, 2Cor.13:14, Jud.20-21), variously named also as the Spirit of God and Spirit of Christ (e.g., Rom.8:9). He is the second counselor after Christ (John 14:16). Both Charismatics and Evangelicals have little dispute on the person of the Holy Spirit. But Evangelicals have trouble hearing Charismatics pray as if command: “Come, Holy Spirit!”

The work of the Holy Spirit: On the night of his betrayal, Jesus outlined several major aspects about the work of the Holy Spirit (e.g., convicting, convincing, converting, counseling, comforting and Christ-exalting) as part of his upper room discourse (see John 14-16). The Book of Acts is a de facto chronicle of the work by the Holy Spirit in the apostolic age, starting from the coming of the Holy Spirit on the day of Pentecost. It is expected that Holy Spirit continues His work throughout the church age until the second coming of Christ. This is an important biblical basis on which to discuss whether or not the Holy Spirit has changed His modus operandi including his gifting of the Church.

Baptism in the Holy Spirit: Of the seven passages mentioning baptism in the Holy Spirit, four applied to the prophetic heralding of John the Baptist about Jesus’ ministry (Matt.3:11; Mk 1:8; Lk 3:16; Jn 1:33). The baptism in the Holy Spirit was predicted by Jesus (Acts 1:8) and recounted by Peter (Acts 11:15-18). Finally, Paul refers to our baptism in the Holy Spirit into one body (1Cor.12:13). It appears that baptism in the Holy Spirit has plural and related meanings in the Bible. It may simply mean the coming of the Holy Spirit during Jesus’ ministry, Pentecost at Jerusalem and later at Samaria. It may also mean the inner regeneration by the Holy Spirit. It may or may not be associated with speaking in tongue.

The second blessing or filled by the Holy Spirit:  Nowhere in the Bible do we find “the second blessing”. It would seem rather arbitrary to segregate the work of the Holy Spirit into first and second blessing, as if the work of the Holy Spirit is intermittent and time-bound. However, the Bible does mention “filled by the Holy Spirit” in at least ten verses (three in Luke 1 and seven in Acts). It is reasonable to view the initial regeneration and continuing sanctification as the holistic work of the Holy Spirit. It is interesting to note that “filled by the Holy Spirit” is in passive voice, indicating it is the prerogative of the Holy Spirit, not ours.

The fruit and the gifts: The nine-fold fruit of the Holy Spirit (Gal.5:22-23) indicates the Spirit-guided maturing of Christian life in nine areas of character. The nine gifts of the Holy Spirit (1Cor.12:8-11) are to empower Christians for church ministry. Interestingly, there is no direct correlation between a person’s gift and his fruit in character maturity. It is thus possible that a highly gifted person may not bear as much fruit as expected. John White, a Canadian leader of Vineyard Movement, clearly conveyed this discordance in his book (ref.3).

Ceasation of spectacular gifts: The Bible never expressly states that certain gifts (such as those spectacular gifts of speaking in tongue, healing and prophecy of foretelling) will cease with the close of the apostolic age and the biblical canon. It is true that during the formative years of Christian church spectacular gifts greatly helped to open the mind of countless doubting Thomases. But similar argument can be made also whenever gospel is first brought to any unreached people group, especially those difficult, creative access areas. Furthermore, when Jesus was ministering among his contemporaries, most of them rejected his claim despite unprecedented works of miraculous wonders were done before their eyes. Thus, it seems rather unconvincing to argue for the ceasation of certain gifts merely based on the need or lack thereof.

Is Charismatic Movement biblical? Some decry the Charismatic Movement as unbiblical and even demonical; others embrace it as the dramatic work of the Holy Spirit in our time. Who is right? Before getting any clarity and a fair answer, one may have to separate certain controversial aspects of the Movement from the Movement as a whole. It is a shared observation that Charismatics are usually highly passionate about the gospel witness, world mission, community service and church revival, not just baptism or “slain” in the Holy Spirit and speaking in tongues. Given the inevitable commingling of genuine and counterfeit followers of Christ in this side of eternity, one should never be surprised by any unsettling phenomena associated with this or any other revivalist movement. It is precisely because of the coexistence of wheat and weeds (Matt.13) or sheep and goats (Matt.25) that Jesus warned false prophets (Matt.7:15-23). Rather than indiscriminately dismissing all of the Charismatic Movement as a sham or fake, Evangelicals must objectively assess the pros and cons of the Charismatic Movement. Only then can anyone be in a position to offer an amicable solution to bridge the gap between Charismatics and Evangelicals.

Emerging Trends and Converging Solution

It is encouraging to note that both Charismatics and Evangelicals are becoming more reconciliatory toward each other (see ref.1-4, 6-8). The bitter battle of words in the old days (e.g., ref.5) is giving way to calm and professional discussion among all parties today. Evangelicals recognize the explosive growth of Charismatic churches in the last century and commend the zealousness of their global mission. Charismatics are introspecting and self-critical (e.g., ref.1). The three successive waves of Charismatic Movement already reflect a certain degree of progressive, internal revisionism to their earlier and more questionable practices and teachings. Post-Charismatic movement (or the fourth wave) is emerging as a new breed that promises to bridge the chasm with mainline churches including Evangelical churches.

Emerging Trends: Rev. Daniel Ho, a leader with Agape Renewal Center, published his sketch of ten emerging trends of merging or converging in the fourth wave of Charismatic Movement (ref.4). They are: (1) Spirit and Word; (2) Listen to God and obey; (3) Harp and bowl style of worship; (4) Life and gifts; (5) Healing and Gospel; (6) Apostles and team; (7) Mobilizing all saints; (8) Family and church; (9) Church and parachurch; (10) Prayer and declarative warfare. Rev. Ernest Chan, the founder of Agage Renewal Center, has cautioned the Charismatics in his critical reflection (ref.1): (1) Spirit anointing is not a substitute for salvation; (2) Do not overstep the scope of biblical truth; (3) Do not overstress gifts over life character; (4) Avoid any fake or exaggeration; (5) Get away from the critical and divisive spirit of Jezebel; (6) Sunday worship should not be overly charismatic for the sake of the entire congregation; (7) Avoid commanding or absolute tone in the ministry of prophecy; (8) Flee from the common traps of temptation (money, power and sex). These trends and corrective measures represent a maturing or coming of age of the Charismatic Movement.

Converging solutions: Given the pervasive presence of Charismatics in all major denominations of churches today, it is expected that Charismatics, like the yeast in dough, will continue to extend its impact. Any converging solutions require the coming together or reconciliation, specifically in our essay’s focus here, between Charismatics and Evangelicals. This reconciliatory coming together is best accomplished mutually rather than unilaterally. Below are some potential solutions to facilitate this coming together. But why do we even need a converging solution? I will address this need of unity first before enumerating potential solutions.

Why come together in the spirit of unity?  This unity is a biblical mandate, clearly stated by Jesus during his priestly prayer in the night of his betrayal (John 17). Such unity is made possible by the seven-fold oneness spelled out by Apostle Paul in his Epistle to the Ephesians (4:4-6): “There is one body and one Spirit—just as you were called to one hope when you were called—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all” (all italics are added). Of course, this does not mean all differences that are present in various church denominations or theological inclinations are to be done away with. On the contrary, it is the seven-fold oneness that bonds all Christians together. The basic question is: Are we of one body, one spirit, one hope, one Lord, one faith, one baptism, and one God? In other words, are we of the same biblical faith and baptized in the name of one triune God into one body having the same hope? It is in this context that we find the understanding of and practice in this one Spirit jarring and disconcerting among Charismatics and Evangelicals (or any other mainline churches).

We must come together in the ecumenical understanding of and practice in this one Spirit, just as the historical Christianity has grappled with and come together on the pivotal issue of the dual humanity and divinity of Christ, among other thorny issues. The splitting off in 1054 of the Eastern Orthodoxy Church from the Roman Catholic Church largely hinges on one word dispute in filioque, the Latin word for “and the son” (ref.13). The former believes the Holy Spirit proceeds from the Father, as said by Jesus in John 15:26 and formulated in the Nicene Creed. The latter adds “and the Son”, based on other passages (such as John 16:7; 20:22) and the suggestive titles of “the Spirit of the Son” (Gal.4:6), “the Spirit of Christ” (Rom.8:9) and “the Spirit of Jesus Christ” (Phil.1:19), and thus believes the Holy Spirit proceeds from the Father and the Son. The controversy over filioque serves as a historical reminder to all Christians today that a self-righteous attitude in matters of nonessential or less clear biblical truths does not help our unity rooted in the seven-fold oneness. Paul’s exhortation just before the seven-fold oneness commands us: “Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace.” (Eph.4:2-3). This ought to be our common attitude in learning from each other and deferring to the differences. After all, we have more in common than in differences.

The earlier discussion in the section of “A Biblical Perspective” has outlined a few key doctrinal points on the person, work, baptism, gifts and fruit of the Holy Spirit. There are important differences between Charismatics’ and Evangelicals’ understandings on some of the points, especially the second blessing of the Holy Spirit and the alleged ceasation of those spectacular gifts (speaking in tongue, healing, and prophecy of foretelling). Those common areas of consent should form the basis of unity between Charismatics and Evangelicals. It is the areas of dissent that deserve our effort of convergence, which may require abandonment or balance.

First, let ceasationist view be ceased and let the holistic gifts of the Holy Spirit be properly exercised. The ceasationist view held by many non-Charismatics is highly questionable, given the Holy Spirit’s continuing work in the entire Church age and His apparently unchanged modus operandi in the gifting of Christ’s Church, including those spectacular gifts. In the interest of Christian unity, Non-Charismatics will need to abandon the ceasationist view or at least be deferential to the Charismatics’ use of gifts including those spectacular ones. Both Charismatics and Evangelicals should seek the greater gift of prophesying or preaching (1Cor.14) in building up the Church and assure that the more spectacular gifts do not take center stage in the preaching of the salvific gospel of Jesus Christ. A health and wealth brand of the gospel or any veneer of pretentious spirituality must not stand.

Second, “the second blessing” should be phased out and a common biblical vocabulary of “filled with the Spirit” should be reintroduced. The Charismatics’ take on the second blessing may be exaggerated, since the sanctifying work of the Holy Spirit is continuous, not easily demarcated into fixed time line or demonstrated by speaking in tongue only. Charismatics should consider abandoning the use of the second blessing and instead go back to the biblical vocabulary of “filled with the Spirit”. At the minimum, Charismatics should not associate the second blessing with the gift of speaking in tongue as evidence of salvation, since any gift is endowed by the Spirit according to his own prerogative (1Cor.12:11). Not every regenerated believer has the same gift of speaking in tongue or any other gift. This kind of unity in using the same biblical vocabulary will help to put all Christians on the same page of understanding.

Third, let’s give up the one-sided emphasis on either the fruit or the gifts of the Holy Spirit and come to a dual emphasis on both the fruit and the gifts. The traditional emphasis by Evangelicals on the fruit of the Holy Spirit should join hands with the Charismatics’ emphasis of the gifts of Holy Spirit, since the same one Spirit is responsible for both the inner regeneration of the believer toward Christlike maturity (thus the fruit) and the outer exhibition of gifts toward edifying the entire body of Christ (thus the gifts). This convergence is necessary to bring unity between Charismatics and Evangelicals. Both sides need to correct the one-sided emphasis and come to a more balanced understanding of the holistic work of the Holy Spirit.

Fourth, let’s learn from each other and emphasize both the Spirit and the Word. The Evangelicals have much to learn from Charismatics in their Spirit-filled, vibrant style of worship as long as proper order is maintained. The Charismatics can learn from the Evangelicals in the Word-based, expository preaching that has depth and impact to feed the hungry souls.

Fifth, let’s pool our strengths, team up in global mission and bring the gospel to the unreached peoples. Here, Evangelicals have much to learn from contagiously zealous Charismatics in their theology of power encounter and demonology. Once the evil spirits that enslave sinners and blind their eyes are confronted with and conquered by the power of the Holy Spirit, the Word of God must be clearly preached to win back the minds and hearts of people to the crucified and risen Christ. The bruised and broken spirit, mind and body of new believers should be tenderly tended to in conformity with the holistic gospel, free from the bias of liberation theology or health and wealth gospel.

It is hopeful that Charismatics and Evangelicals as well as other mainline churches will set aside their differences, unite in the same one Spirit, join force in partnership with each other, and accomplish the Great Commission.

(This paper is dedicated to the memory of Prof. Paul Siu)

Bibliography

The first four books (1-4) are from Charismatics:

1.      陳仲輝編著，靈恩的再思——恢復神賜給教會的武器（天恩出版社，2009）This is a collection of essays on the biblical teaching, personal experience and critical reflection and outlook of Charismatic Movement by a group of charismatic Chinese pastors.

2.      許宗實，飛出鳥籠（天恩出版社，2009）This is a personal account of charismatic experiences by my former senior pastor.

3.      韋約翰(John White)，當代靈恩現象(When the Spirit Comes with Power)（校園書房出版社，1994）This is an in-depth, even-handed psychosomatic, biblical and historical analysis of the Vineyard Movement (the third wave) by an insider and trained psychiatrist.

4.      何志勇，靈恩第四波（天恩出版社，2006）This is a personal vision of ten emerging mega trends of convergence with Charismatic Movement (the fourth wave).

The next four books (5-8) are from Evangelicals:

5.      胡恩德，從聖經看靈恩運動（宣道出版社，1981）This is a highly critical book against all waves of Charismatic Movement.

6.      楊牧谷，狂飈後的微聲——靈恩與事奉（卓越書樓，1991）This is a cool-headed, perceptive analysis of Vineyard Movement in the aftermath of its whirlwind touchdown on Hong Kong churches.

7.      廖炳堂主編，靈恩運動的反思（建道神學院，2007）This is a collection of mildly critical and reflective essays presented in a seminary workshop by evangelical scholars and pastors in Hong Kong.

8.      楊慶球，靈風起舞（宣道出版社，2009）This is an evangelical pastor and scholar’s concise, sympathetic and well-reasoned “studies on the doctrine of the Holy Spirit and the phenomena of Charismatic Movement in the 20^th century” (In quotation is the English subtitle to this book’s English Title “Holy Spirit, Please Come!”).

The next five references (9-13) are from wikipedia:

9.      http://en.wikipedia.org/wiki/Third_Wave_of_the_Holy_Spirit (accessed online on 11/20/2010)

10.  http://en.wikipedia.org/wiki/Charles_Parham (accessed online on 11/20/2010)

11.  http://en.wikipedia.org/wiki/William_J._Seymour (accessed online on 11/20/2010)

12.  http://en.wikipedia.org/wiki/Vineyard_movement (accessed online on 11/20/2010)

13.  http://en.wikipedia.org/wiki/Filioque (accessed online on 11/20/2010)