Transcript Light #4 God in the 20th Century

The Holy Spirit
God’s Provision
For Mission Today.
Searching for the big picture
in the last 300 years?
The Holy Spirit is the Executor of
the Godhead……….





When Jesus ascended after His death He left his last
will and testament with His disciples...Matt 28 : 18-20.
The Holy Spirit became the executor of this
testament.
Jesus was not foolish leaving His mission in the
hands of 12 disciples. He trusted the Holy Spirit.
Jesus knew that the Holy Spirit would come and
guide, coach, teach, comfort, lead and empower the
disciples to accomplish His mission.
This was the Father’s plan…..Jesus obeyed in every
detail…..the Holy Spirit obeyed in every detail too!
The Holy Spirit directed the
Church to be planted in Cities.


The Urban Church Planting Mission
started in Jerusalem, spread to Antioch
in Syria, then to the Cities of Asia and
then onto Rome.
The Church quickly became multicultural and had to respond to the many
cultures of the Mediterranean region, as
well as African and European.
The Holy Spirit in
urban mission
- A quick review
Guiding principles:
*Mission shapes the Church
* Context shapes the Mission Method.
Jesus’ Mission with His disciples.


At the start of Jesus ministry He made clear
His prophetic mission;
“The Spirit of the Lord is upon Me because He has
anointed Me to preach the good news to the poor,
He has sent Me to proclaim release to the
captives and recovery of sight to the blind, and set
free those who are oppressed; To proclaim the
favourable year of the Lord”. Luke 4:18-19
Jesus’ Mission for His Church.
For us to obey Jesus commission for the His
Church thru’ the power of the Holy Spirit.

“All authority in heaven and on earth has been given
to me. Go therefore and make disciples of all
nations, baptizing them in the name of the Father
and of the Son and of the Holy Spirit, and teaching
them to obey everything that I have commanded you.
And remember, I am with you always, to the end of
the age.”
Matthew. 28:18-20
Our modern mission context.








Post Christendom - Christendom Rejected
Post Modern - Modernity Rejected
Diverse, pluralist with few commonalities
Relocated / transient - ‘Exilic’
Spiritually curious, hungry & searching
Suspicious and often hostile
Seeking a peaceful one-world religion
Officially disinterested / hostile to Christianity.
It looks so simple !
The Mission Objectives being pursued
+
Conditions and demands of context
=
Shape and Mode of Church
But couldn’t this apply to any human endeavour?
Does God do it differently?
Are we Christians or Deists?





Is it all good strategy and human kindness?
What role does God play?
How does God empower His Mission?
How does God work through His people?
Is God’s power essential to His work?
Where is God in history?

Looking on from a distance?

Closed system


Dissolved and incorporated

Indistinguishable from system


Deism - believes in God but has no relationship with God
Eastern- Hinduism – ultimately inclusive of all concepts of God
Separate and sustaining

Creator standing outside creation, able to intervene.

Judeo-Christian – able to be involved with God
Is there something else?
“For the kingdom of God depends not on
talk but on power” 1 Corinthians 4:20
Jesus said to them, “Truly I tell you,
there are some standing here who will
not taste death until they see that the
kingdom of God has come with power.”
Mark 9:1
How will we do God’s work?



God’s work must be
done

In God’s way
With God’s power

We need to repent of
the way we have
mis-represented the
All-powerful
(Omnipotent) God.
As His servants we
have been
disobedient, and
complacent with an
almost powerless
Church community.
Where is God’s power today?
Let’s take a closer look at the
Twentieth Century



What has God been doing?
Where has the Power been at work?
How is the Holy Spirit working?
Some reflections
1901, A fresh outpouring.
Bethel Bible College, Topeka, Kansas, USA




Charles Parham and others, seeking holiness
Opens Bethel Bible School with 40 students, a faith
community seeking God’s provision through prayer and
service.
Prayer was central with a 24 hour prayer tower vigil.
3 days before 1-1-1901 Parham asked students to study
baptism in Holy Spirit, especially in Acts and search for
objective, biblical evidence where by a person could know
for certain they had in fact received the baptism of the Holy
Spirit. On New Year’s Eve he returned.
What did he find?
Parham Wrote:

“To my astonishment they all had the
same story, that while there were different
things that occurred when the Pentecostal
Blessing fell, the indisputable proof on
each occasion was that they spoke with
other tongues.”
And then?

In the watch night service (1900-1901) later
that evening, the Holy Spirit manifested
Himself with unusual intensity. At about
11:00 p.m., Agnes Ozman (1870-1937),
asked Parham to pray for her that she
might receive the baptism of the Holy
Spirit as observed in their study.
What happened?
Parham wrote:

“Humbly in the name of Jesus, I laid my hand
upon her head and prayed. I had scarcely
repeated three dozen sentences when a
glory fell upon her, a halo seemed to
surround her head and face, and she began
speaking in the Chinese language and was
unable to speak in English for three days”
Significance ?




This was a spiritual breakthrough.
The Bible would never be read the same way
again.
The Holy Spirit was coming in from the cold.
It established for these first ‘Classical
Pentecostals’ speaking in tongues as the Biblical
evidence for baptism in the Holy Spirit.
This
experience provided the desired ‘objective’ proof.

New idea? In 4th Century Augustine and Chrysostom had
reached same conclusion.

Others sought to receive from Parham and revivals spread.
Seeking a personal Pentecost





Normal activities at Bethel were suspended all went to an
upper room and waited on the Lord for their personal
Pentecost.
By January 3rd, 1901 all students and Parham had received a
powerful Pentecostal Blessing.
Parham’s own description: “There came a slight twist in my
throat, a glory fell over me, and I began to worship God in the
Swedish tongue, which was later changed to other languages
and continued so until the morning.”
In the following days sincere and curious seekers came, some
also received a Pentecostal blessing and took the witness out.
By Summer the buildings were sold and school closed.
 A spark had been lit .
An example from India, 1905
Pandita Ramabai (1858-1920) a well educated woman born of
an upper caste, had become a Christian in the latter part of
the 19th c. An astute scholar, she was recognised by the
Sanskrit scholars of Calcutta University who had conferred on
her the distinguished titles of Sarawatti and Pandita. She
mastered 7 languages and translated the Bible from Hebrew
and Greek into Marathi, her mother tongue. She authored
The high Caste Hindu Woman and A Life of Christ, as well as
numerous tracts distributed throughout India.
During a
severe famine in her region of India she opened a home for
girls and in this endeavour was totally dependent on God for
provision, and prayer was her lifeline.
An example from India, 1905
In January 1905 Ramabai began to speak about the need to
seek God for revival. Before long, 550 people, mostly women
and girls, were meeting twice daily, praying for revival and for
the endowment of power.
On June 30, Ramabai was
teaching the girls from John 8 when suddenly the Holy Spirit
fell as in the Book of Acts. Everyone in the room began to
weep and pray aloud. The revival had begun.
Ramabai suspended regular school activities, giving the Holy
Spirit free reign in their midst. At the outset, confession of sin
and repentance dominated, but then came glad singing,
wonderful praise and joy-filled dancing. Some experienced
visions and supernatural dreams. Many experienced baptism
in the Holy Spirit accompanied by speaking in tongues.
Another ripple in 1906
312 Asuza Street Mission, Los Angeles, USA.


William Seymour spent much of his time behind the
pulpit with his head inside the top shoe box of which
the pulpit had been made, praying.
One participants description: “Someone might be
speaking. Suddenly the Spirit would fall upon the
congregation. God himself would give the altar call.
Men would fall all over the house, like the slain in
battle, or rush for the altar enmasse to seek God.
… We simply prayed the Holy Ghost did the rest.”

A fire was being kindled.
Asuza Street, & the urban poor!




At last there was a church where black and
white could worship together.
Blacks were mostly poor, although some poor
whites where present as well.
Pentecostal experience was marginalized in
society.
To gain respectability Pentecostals gradually
lost their appeal to the poor as the dominant
wealthier racist white class took control.
How to frame these events?
A First Wave of Pentecost for the 20th Century
 It featured:
Racial Diversity. Black and white praised God
together. Colour was washed in the blood
 Gender Diversity. Women preachers. Gal. 3 v 28
 Tongues as evidence of baptism in the Holy Spirit
Through the first decades of the 20th century



Similar outpourings were documented around the world:
Europe, India, China, Africa, South America etc. A new
outpouring seemingly orchestrated by the Holy Spirit.
Another example from Kunming


H. A. Baker ran an orphanage in Kunming
South West China in the late 1800’s to early
1900’s. The story is in his book “Visions
Beyond the Veil”.
James Baker the son of H.A.Baker tells the
story of a Holy Spirit visitation where children
from 3-10 years old saw visions of heaven,
and Angels, spoke in tongues, and told adults
in the streets their sins, whereupon many of
the adults repented.
The Welsh Revival & the poor.





In the early 1900’s the Spirit of God moved in
Wales and Liverpool in the Midlands of England
The poor and lower working class embraced the
revival first and many alcoholic coal miners were
set free of their addiction, stopped swearing, and
sang hymns melodiously
Crime rates fell to almost nothing
The Police participated in Church choirs
Pubs were the highest group in business
bankruptcies during this period
A First Wave: 1901 - 1960.
By the third generation after Bethel, Mumbai, India,
Kunming, China, and Asuza Street, in the USA,
Wales and England, and many other places the
place of Pentecost had become confused.
Spiritual Treasure was emerging in Clay Pots?
Three views of the modern Pentecost?



To the Pentecostals the evidence was the gifts and signs of
the Holy Spirit, and in particular speaking in tongues.
To outsiders the evidence was that finally there was a
church with the power that could break down the divisions
between rich and poor, black and white, upper class and
lower class.
To City Authorities the evidence was a reduction in crime
Postscript:
Sadly, this new found reconciliation in society’s long-standing
divisions, and community tensions did not last long in the
Pentecostal Church.
Conclusion about the first wave?




When the Holy Spirit was moving unusually
and powerfully among the people, traditional
social divisions were healed.
As the Holy Spirit’s power receded the social
effect receded.
Pentecostal outpourings moved many poor
into the middle class and they largely forgot
their roots. The poor were attracted to the
power of Pentecost.
A few movements were started by poor
Pentecostals to the poor during the early
stages of the First Wave.
Personal comment from research
into outpourings of the Holy Spirit





Most outpourings are accompanied by unusual signs
that result in abnormal behaviour according to the
status quo of the middle and upper classes.
To participate in these outpourings is humbling for the
middle and upper classes.
The power of God manifested in the outpourings meets
the needs (especially healing) of the poor.
Pentecostal outpourings are more appealing to the poor
than the other classes.
Humility of heart leading to obedience to the Spirit is the
goal of the Spirit’s work in Revival.
A Second Wave: 1960-1983.
The Holy Spirit moved through the existing
Churches.
ALL OF THEM.
Pentecost in the Traditional
denominations.
Episcopalians - Anglicans



In November 1959, Dennis Bennett, (1917-1992)
Rector of St. Mark’s Episcopalian Church, Van
Nuys, California had received a Pentecostal
Baptism in the Holy Spirit.
TIME magazine told the story in April 1960.
The Episcopal Church was not welcoming.
Bennett was sent to St. Lukes ‘in the desert’ and
made it bloom. - Institutional disapproval.

By 1963 there were 2000 charismatic Episcopalians in
Ca. (Source: Christianity Today)
Some welcomed a new Pentecost
Roman Catholics

On October 11, 1962 80-old Pope John XXIII solemnly opened Vatican
II, the 21st Ecumenical Council and prayed:

"Divine Spirit renew your wonders in this our age
as in a new Pentecost, and grant that your Church
praying perseveringly and insistently with one
heart and mind together with Mary, the Mother of
Jesus, and guided by Blessed Peter, may increase
the reign of the Divine Savior, the reign of truth
and justice, the reign of love and peace. Amen."
Roman Catholic experience:

Vatican II allowed for dialog with others.



Roman Catholics open to joint prayer with
other Christians.
Cardinal Seunens championed role of
charismatic gifts in the life of Church.
This led to open and positive attitude by
the Vatican Council.
Roman Catholic experience:

An event happened at Duquesne University Pittsburgh,
Feb. 17-19, 1967 at a Professor’s Retreat


As these Catholic seekers prayed through to Pentecost
many things familiar to classical Pentecostals began to
take place. Some laughed uncontrollably “in the Spirit,”
while one young man rolled around the floor in ecstasy.
Shouting praises to the Lord, weeping and speaking in
tongues characterised this beginning of the movement
in the Catholic Church.
From here it spread. By 1970 A Catholic Conference at
Notre Dame attracted 30,000.
Second Wave,
Both blessings and problems:

Pouring New Wine into Old Skins?

USA high water mark 1977, 152,000 Pentecostal /
Charismatics met at Arrowhead Stadium, Kansas City.
R.C.s,
Lutherans,
Presbyterians,
Episcopalians,
denominational Pentecostals, Baptists, Methodists and
Messianic Jews. A tremendous celebration.

They had problems upon returning to their local parish.
The issue of authority between Institutional and
Charismatic ministry arose. Whom should yield to whom?


Personal point of entry - Parish Prayer Groups 1978.
The Second Wave,
A summary:

According to Peter Wagner, then professor of Church growth
at Fuller Theological Seminary.



The ‘second wave of the Spirit’ had been particularly
influential in the more liberal denominations.
The fire of the Holy Spirit swept through Roman Catholic
South America and evangelical movements flourished
when opposition confronted Roman Catholics touched by
the fire.
In South America urban poor movements were birthed by
Pentecostal Churches in countries such as Brazil and
Chile. Large numbers of Catholics became Pentecostals.
What happened here in your
country?




Were there examples of first wave
outpourings of the Holy Spirit here?
Did these movements impact the poor?
How was the second wave received by
your denomination?
What is your view of tongues as a sign
of the Holy Spirit?
Second Wave,
An abiding question:

Why did God do this?

"There will be a new springtime for the Church
If people will welcome the promptings of the
Holy Spirit, The 21st Century will usher in a
new evangelization; and, a tidal wave of
conversions will sweep the earth."
Pope John Paul II speaking about the Charismatic Renewal Movement.
A continuation of the pattern of
the end of the last two centuries?



In the late 1700’s William Carey and a new
European Evangelical Missionary movement was
birthed in prayer – mobilization took place in the
early 1800’s
In the late 1800’s a prayer movement preceded
the Pentecostal outpourings of the early 1900’s.
Another wave of evangelical missions followed.
Will the unprecedented prayer movement of the
late 1900’s yield fresh mission movements to the
poor and needy as Pope John Paul II predicted?
An introverted outpouring?





This second wave seemed to focus mainly on the
renewal of the existing traditional churches
There was little new evangelism of non-believers
The impact was largely renewal of existing nominal
Church members
The old wineskins (Church structures) were having
problems containing the new wine
There were new missionary movements birthed
A Third Wave 1983- ???

John Wimber;

Wimber emerged as spokesperson for Third Wave and
founded Association of Vineyard Churches.
His
meetings
were
characterised
by
unusual
manifestations of the Holy Spirit similar to early
Pentecostals. Prophecy, tongues, being ‘slain’, shaking,
swooning as if seemingly drunk.
Third Wavers tended to stay within their denominations.
Had a different theological explanation seeing Baptism in
Holy Spirit as part of conversion-initiation process not a
second blessing.



(1934-1997) “A fat man trying to get to heaven”
Third Wave / Wimber’s legacy:


He taught us how to see God at work.
Interpret and discern what God is doing in the room.


Prayer Ministry changed from Second Wave to the Third




Less Touch
Less Talk
More time in God’s presence listening to the Spirit
Wimber made a prophetic visit to England in 1983.
Ministered in five key churches. Each was to become a
significant Church in following decade and to the present.


How are people being touched by God?
An American the English could learn from without pain.
He moved everyone on from the initial brashness yet kept
moving forward into God and into mission.
Third Wave
A summary, so far. . .

According to Peter Wagner, former Professor of Church Growth at
Fuller Theological Seminary.

The ‘Third Wave’ has been particularly influential on the more
conservative evangelical denominations.

The Alpha Course came out of this Third Wave and may be
recognised as a fruitful and significant outcome.

New Churches were now being planted in pagan England and
elsewhere, (some Anglican) may be seen as fruit.

Meshing in with First and Second Wave the Third Wave sought
and ministered a basic spiritual experience of God.
In
consequence of this by 2000 over 25% of the World’s Christians
are Charismatic-Pentecostals. What will the 21st Century bring?
A Fourth Wave ?
Is it too early to say?
Will the Urban poor be
impacted this time?
There will be more !
A Fourth Wave ?




Will a new wineskin be used in this 4th Wave?
Will the Church move from being an institution to a
community of Spirit-filled believers?
Will compassion for the poor, blind, demonpossessed and unjustly treated be realised as
Jesus intended in His mission statement – Luke 4
verses 17-20?
Will these new 4th Wave communities see the
power of God at work?
Re-check our mission maths
The Mission Objectives Being Pursued
+
Conditions and Demands of Context
=
Shape and Mode of Church
+
Holy Spirit’s Empowerment
___________________________________________________________________
=
Fruitfulness as Jesus intended.
What does this mean for You?
What does this mean for
mission among the poor ?
 What are the implications
for the members of the
Encarnação Alliance?

The Fruitful Church among the
urban poor needs;

1. The power of God’s Holy Spirit not for self-gratification but for the
fulfilment of Jesus mission to the poor and needy

2. Vessels (People) capable and available of being continually filled with
the power of the Holy Spirit and living in obedience to Christ

3. The humility and compassion of the Spirit in carrying out its mission
while living among the poor

4. Structural flexibility allowing people to engage and pursue mission to
the urban poor as Holy Spirit empowered communities of His
servants.
Acknowledgements:
The producer of this power point presentation is deeply indebted to;

H A Baker, Visions Beyond the Veil. Taiwan.

Dennis J Balcombe, Revival Church, HK.

David Garrison, Church Planting Movements. WIGTake. India.

Viv Grigg, Urban Leadership Foundation. NZ.

Philip Jenkins, The Next Christendom. Oxford University Press.

Eric H F Law, The Wolf Shall Dwell with the Lamb. Chalice Press.

Manuel Ortiz, One New People. IVP.

Lamin Sanneh, Whose Religion is Christianity? Eerdmans. UK.

P.G Vargis, Indian Evangelical Team. India.

The Vatican Council, Pope John Paul II, Rome.

George Verwer, Operation Mobilization. UK.

C. Peter Wagner, Monarch Publications. UK.

John Wimber, Vineyard Fellowships. USA

George Yancey, One Body, One Spirit. IVP.USA.

K.P.Yohannan, Revolution in World Misions.GFA Books. India.