Opting Out of the Christian Faith

People coming to faith in Christ, people walking away from their faith, people out-growing the version of church or Christianity they grew up with, people exploring, people opting out; none of these things are new or novel. What perhaps is, in our contemporary Christian context, is the publicized advent of these events. Especially when one considers the obsession (at least in some quarters) for a glamorous and alluring type of Christianity modeled cat-walk style in mega-churches. One that celebritizes singers, songwriters, and preachers, who themselves then curate social-media profiles followed by thousands (and hundreds of thousands). When folk such as this step away from their faith it becomes a press-release statement, as much a stage-based moment as their Christian ministry has been.

In recent weeks we’ve had a couple of these publicized announcements followed by the inevitable reactions one would expect in the world of social-media and in the world of consumer-Christianity publishing. I know none of these folks personally and have no desire to judge them or pass comment on their particular journeys. With all sincerity I wish them Godspeed as well as God’s grace and peace. I have my own beliefs that it is in God that we (them included) live and move and have our being, and that the declaration of the Hebrew psalmist in Psalm 139:7-12 (see below) is as true for them as for anyone else; where can I flee from Your presence?

I do, however, want to highlight a couple of reasons one of these folks offered for calling time on the Christian faith and make some brief comments. Part of their Instagram post read…

“How many preachers fall? Many. No one talks about it. How many miracles happen? Not many. No one talks about it. Why is the Bible full of contradictions? No one talks about it. How can God be love yet send four billion people to a place [hell], all ‘coz they don’t believe? No one talks about it. I am not in anymore. I want genuine truth. Not the ‘I just believe it’ kind of truth.”

No one talks about it. Really? He’s mis-read the situation, surely? What bubble of the Christian world does he live in? Everyone is talking about these things! Aren’t they? Actually, not everyone is talking about these things. In certain contemporary church contexts ‘deeper’ issues of theology are rarely talked about. A clear statement of faith is produced that defines the boarders and discussion is dismissed.

I can well imagine this Christian minster feeling the need for robust conversations (very robust conversations) to be had in relation to each of these topics – over coffee, in church staff meetings, and in Sunday morning sermons – but finding that they are never addressed. They’re not glamorous topics that build organisation momentum or inspire people to greatness, so they are put to the side. As well, they are complicated topics and for many Senior Pastors (especially CEO types) fall in the ‘too hard’ basket. But for many people these are big issues that pastors in every context must address. Calling people to ‘just believe it’ isn’t enough.

In his book ‘A Churchless Faith,’ pastor and writer Alan Jamieson, points out that people who leave the Church have, on average, been congregants for sixteen years with 94 percent having been leaders. These people are not slackers who leave because they have been offended; rather they leave because of meta grumbles – deep rooted questions about the foundations of faith itself which are not being addressed.

Obviously, this is problematic. Left unaddressed, or worse when they are suppressed (which happens all too often), these issues become destabilizing. At best folk perceive the Church to have taken them as far in their faith journey as she can and opt out of a localized Christian community. Alternatively, they opt out of faith altogether.

Pastors (and everyone else), questions, doubts, suspicions and uncertainty are part-and-parcel of authentic Christianity. In fact, it is almost inevitable that there will come a season where these things serve as the primary catalyst for spiritual growth in one’s journey of following Jesus. What’s unfortunate is that the modern church doesn’t always make space for people to doubt or to question or to be suspicious. Organisational church growth tends to require unwavering commitment to the vision, the values, the mission and the culture of ‘the house.’ This tends to mean cultivating an environment of momentum, alignment, excitement and anticipation; an ‘atmosphere of faith.’ The demand therefore tends to be for uniformity and conformity. This becomes a pretty challenging context in which to ask big questions about faith, the nature of the church, Christian spirituality and what it means to follow Jesus. Questions and doubts can be wrongly interpreted as a “lack of faith,” “a bad attitude,” “divisive,” or even a clear indicator that someone is “backsliding.” This is problematic on so many levels. No topic should be off-limits, and space needs to be made to address the theological issues that are being wrestled with in our contemporary context. (You can read more on this here). 

Pastors (and everyone else), if you’re not sure where to start when it comes to thinking through some of these topics – have a look at these links. On miracles, this or this. On hell, this, or this, or this. On suffering this. On the Bible this, or this, or this. 

Finally, I think it is worth pointing out that what inevitably becomes a kind of minor Christian celebrity status for gifted singers, songwriters and preachers who are privileged (or perhaps inappropriately burdened) by the bright lights and big crowds of the main stage needs to be carefully managed. And by carefully managed I don’t mean stage managed by an artist development liaison officer; I’m talking about robust pastoral care. Most young singers, songwriters, and preachers promoted to the main stage are aware that they are their based on their gifts, talents and abilities rather than character, ministry experience and faithfulness to a long obedience in the same direction. Pastoral care is required in order to ensure their holistic development. But more is required than the character development championed by the adage ‘gifting will get you there, but character will keep you there.’

Character development is good, but more is required than gifts and character. Vocational Christian ministry needs to be appreciated as a professional vocation as it historically was (along with medicine and law). Too often though, professional contemporary church ministry parallels professional sport, a paid profession where skill and natural attributes bring you into the role. Instead (without discounting skill and natural attributes) it should be appreciated as a profession where professional training brings you into the role – theological training, professional ethics, a body or required knowledge etc. This won’t fix everything, but it should give rise to vocational Christian ministers more than capable of navigating issues such as those highlighted by this recent Christian minister opting out. Instead he’d be able to help others navigate these topics.

*Psalm 139:7-12. Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, “Surely the darkness will hide me and the light become night around me,” even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you.

Doctorate: Done and Dusted

I recently wrapped up my doctorate studies with Fuller Theological Seminary. It is a wonderful feeling to have finished the program and I'm looking forward to a study-free summer! Below are three paragraphs I've plucked out of the introduction to my final paper - Pentecostalism Re-Imagined: Reconfiguring Pentecostalism in Twenty-First Century New Zealand. If you would like a full copy of the paper please e-mail me and I'll send out a PDF copy. 

joseph@stlukeschurch.org.nz

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The late Irish poet and philosopher John O’Donohue once stated, “It is essential for somebody who wants to have a mature, adult, open-ended, good-hearted critical faith, to conduct the most vigorous and relentless conversation that [they] can with [their] own tradition.” This project is an attempt to engage in such a conversation with my tradition(s) – Pentecostalism and the Assemblies of God movement in New Zealand. It is not a project of criticism – nothing life-giving or transformative is achieved by throwing stones. Rather, the aim is a critical-reflection – a careful and prayerful analysis of Pentecostalism in my twenty-first century context. It is an attempt to offer fresh perspectives on Pentecostal ministry that would assist Assemblies of God pastors throughout New Zealand to minister, with increasing fruitfulness, the life of Christ in a postmodern world.

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Three realities within a twenty-first century context that necessitate a process of critical reflection. Firstly, “ministry today takes place in a world that is rapidly changing and extraordinarily multifaceted;” globalization, the information-age, and the progresses of science have awakened in the world a growing appreciation of the complexities inherent to every aspect of human life. This reality demands that the church exhibits a faith that is not only numinous but also rational and intellectual. This does not have to mean academic, nor does it have to be a capitulation to modernist ideals of logical positivism, scientism or some sort of biblical-rationalism. It does, however, ask that while Pentecostalism holds onto the mystery of faith – that God is unknowable in an empirical sense and is fundamentally ineffable – that it also attempts to speak of faith in a manner that is well considered, well formed and well argued. “The world cannot be ignored and isolation – intellectually, physically and spiritually – is not a viable option.”

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The third factor prompting the need for a critical reflection in regard to the theological constructs and ecclesial expressions of Pentecostalism concerns the nature of Pentecostalism and what, in the first place, makes a church Pentecostal. As a younger generation of Assemblies of God pastors are ordained for ministry, appreciation should be given to the fact that they will likely enter ministry with a natural postmodern disposition that will implicitly include a tendency towards deconstruction, institutional suspicion and an incredulity regarding meta-narratives. Whether their points of view are appreciated by older Pentecostal ministers or not, this new generation of pastors is likely to conduct their own evaluations of Pentecostalism and the Assemblies of God as a twenty-first century expression of the Church. Rather than ignore or try and shutdown these postmodern sensibilities, this paper will attempt to create the space required for an honest process of both deconstruction and reconstruction – with the latter being an effort often overlooked in postmodernism. Thus, with Pentecostalism moving into its second century, a critical analysis will consider what should be preserved and what should be discarded; in the first instance, to use the metaphor of 1 Corinthians 3:12, preserving the gold, silver and costly stones of Pentecost and, in the second instance, leaving behind that which might be referred to as the wood, hay and straw of the various Pentecostalisms that have unfolded over time. 

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If you would like to read the entire paper I'm happy to e-mail you a PDF version of the completed document, just send me an e-mail request: joseph@stlukeschurch.org.nz

Future Evolutions of Pentecostalism

I had the opportunity yesterday to share a few thoughts (15 minutes worth) in regards to how I might imagine or envision future evolutions of pentecostalism. The presentation was to a wonderful and passionate group of Pentecostal pastors and leaders from around New Zealand.  On the off chance you might be interested here are my thoughts. My thinking here is focused on pentecostalism in a 21st Century postmodern Western context. 

The Pentecostal church was birthed of the Spirit, there is no doubt of this, at least not among Pentecostals. Its historical roots trace back to The Day of Pentecost some 2000 years ago and its modern roots to Azusa Street 1906. While appreciated by many as an exciting move of God for the dawning of a new century, perhaps the beginnings even of an 'end time' revival, others were not so convinced. Pentecostals have thus been labelled many things over the years; chandelier swingers, holy rollers, fruit loops, and of course, a cult. During the charismatic renewal of the 70's it continued to be a movement that many were suspicious of. In fact, it was only two weeks ago that Pope Francis publically apologised for the persecution of Christianity's Pentecostal Movement by the Catholic Church.

Appreciating this it is not surprising that the Pentecostal Church, in good Protestant tradition, quickly found itself as something of a protest movement on the fringes of the wider Christian church. Certainly not mainline, and even within the evangelical world something of an enigma. It lived on the margins as its own thing. Very quickly it recognised itself as an 'experiential' movement. If one imagines the Wesleyan Quadrilateral of theological reflection, the Pentecostal church has certainly camped out in the experience sector of the quadrant. Tradition, reason and scripture are often considered after thoughts. At times, the Pentecostal church has even defined itself against these things. Traditions are viewed as dead religion, engagement with 'secular' science an unnecessary sideline distraction. And theological training? Well that just confuses promising young pastors and plants within them seeds of doubt or dissent. After all, the bible says it, I believe it, that settles it. Go and live it, what more could you want?

I know I am using stereotypes and caricatures but the genius of a caricature is not its exaggeration but rather the truth that the exaggeration is built on. While the Spirit birthed Pentecost, it's these kind of caricatures that have created the ever evolving culture of pentecostalism. I'm not old enough to remember 100 years worth of cultural variation, but my memory bank does include; hankie twirling, some sort of a 'Pentecostal' two step, special use of the Old King James for prophesy or prayer, action songs (something about going to the enemies camp), open microphones, visions from the North, the South, the East, and the West, modesty blankets and of course, who could forget late night attempts to map, find and expel territorial demons, (an activity that I am convinced would be a hit with today's postmodern youth).

There is more to it of course than these amusing characteristics. Our embracing of the work of the Spirit and gifts of the Spirit is to be celebrated whole heartedly. That we believe everyone and anyone can be used by God is a strength in our bow. However the Pentecostal experience and pentecostalism are not the same thing. It would be a mistake to equate Pentecost with today's pentecostalism; a contemporary church, a positive vibe or atmosphere, charismatic personalities in leadership, triumphalism, special events, altercalls, conferences or album recordings. These things all have their place but none in themselves are the actual Pentecostal experience of the Holy Spirit's infilling. An infilling for empowered living in the world as God's people bearing witness to Jesus and evidenced by inspired speech and inspired deeds. (Here I steal a phrase from a well regarded Assemblies of God New Testament Scholar).

My Pentecostal movement has always prided itself on its Pentecostal distinctive. When filling in the current credentials application form, you more or less fill in your name and address, and then you are asked when you were baptised in the Holy Spirit and spoke with other tongues. The other questions are secondary. Are you a criminal, a member of a sect or secret organisation, theologically trained? Perhaps the answers here don't matter. You studied as a Buddhist monk for 12 years did you? Hmmm. Not to worry you were baptised in the Holy Spirit and spoke in other tongues on the 12th of June! We'll sign you up and give you a Missionary Credential, you'd be brilliant in Chiang Mai. Approved! While I joke, the joke does highlight that in this instance we rightly understand the Pentecostal distinctive as empowerment for life and ministry as opposed to a particular doctrine or some current particular from of cultural pentecostalism.

I say all of this in order to suggest four ideas we should consider embracing as 21st Century Pentecostals that might help us craft our way forward into a better future. In the past they've not been ideas we've championed all that much, and in fact, they may even offend stereotypical pentecostalism. This need not be a concern though as they do not in any way impinge on what it means to be Pentecostal.

1. We should embrace a complex faith as well as a simple faith.

2. We should embrace the hard work of formal theological training for ministry as well as God's call to ministry.
3. We should embrace the different insights, wisdom and perspectives of other professions and other tribes within the Christian church as well as the more likeminded relational 'networks' that are currently popular.

4. We should embrace some of the established rhythms, prayers and reflections of the traditional church as well as the guiding, leading and free blowing wind of the Spirit.

The Pentecostal movement no longer exists on the fringes of Christendom. We're no longer a protest movement needing to define ourselves against the 'other.' Roughly 25% of Christians around the world are Pentecostal, about 300 million of us. With so many of us, a new willingness to embrace Christian traditions, reason and scripture (the other already mentioned categories of The Wesleyan Theological Quadrilateral) will not result in the loss of any Pentecostal distinctive. I feel it would lead to the discovery of a complex faith, a deep faith suited to the complexities of the 21st Century world we live in.

In the New Testament those filled with the Spirit of God were likened to drunkards. Pentecostals drunk on the Spirit of God, caught up in a new era of the Spirit, the water had been turned into wine! The best red wine is known for its complexity, never its simplicity. Different elements come together in perfect harmony. Perhaps 21st Century pentecostalism is an opportunity to see Pentecostal experience join forces with tradition, reason and scripture in a manner where they come together balancing and enhancing each other; a complex Shiraz. The simplicity of our faith is important. But so is complexity.

We live in a world of ever increasing complexity. We're offered more overarching stories from which to make sense of life than ever. At the same we're suspicious that there even is a true story from which to make sense of life. It is tempting to offer simple answers in a complex world, and they are often appreciated. However they run out of steam pretty quickly. More is required. Today's contemporary culture is rightly considered 'spiritual' but this is often wrongly equated to simply mean a desire for the 'supernatural' for an 'encounter' for an 'experience.' This is an important piece of the puzzle but it misses a 'spiritual' person's desire for a larger-than-their-life framework by which to make sense of life in its totality; the marvellous and the mundane. Issues such as life-after-death, sexuality, global suffering, wealth distribution, atonement theories, environmental ethics, failure, depression, loneliness and so all need to be addressed. Alter calls, album launches, anointing services, and alliterated sermons starting with 'a' - won't often meet this need.

This doesn't mean all Pastors need complete PhD's but we should seek to lift the bar across the board. Our Presbyterian friends complete a three year degree in theology and then a two year post-graduate internship before ordination. While the average pew dweller wants to be encouraged, inspired, loved and cared for, they also have deep questions, plaguing doubts and painful life experiences they'd like to reconcile with a God of love. Education, experience, gifting and calling all aid in this and should equally be championed. 

Suspicious of experts today's postmodern world is also inclined to give ear to a multiplicity of voices. They know it is impossible for one man up front to have all the answers. The Pentecostal church would do well to create space for voices other than a 'pastor' to speak into the life of the community; counsellors, psychologists, social-workers, nurses etc. This doesn't necessarily mean adding them to the preaching roster but it does mean allowing them to shape the culture, values, practices and methodologies of the local church. It might mean an invitation to speak to the church leadership team or preaching team or pastoral care team. Their perspectives and wisdom, at times critical and at times encouraging, would only make ministry within the Pentecostal church a more healthy and life giving reality. For example we've not always done well with issues to do with grief, loss or mental illness. These other voices would only make us stronger. The same could be argued for more ecumenical openness as well. There is wisdom, strength and insight to be gleaned from across the spectrum of the Christian church that stereotypical pentecostalism has dismissed. Imagine an Anglican Bishop speaking at a Pentecostal conference - in robes. We'll be sharing eternity with these brothers and sisters maybe we could share a stage every now and then, or at least a coffee. There is more going on in the Christian world than our own favoured networks or conferences.

The 'spiritual' person of our 21st Century postmodern Western world also has a deep hunger for an anchored life, for roots (to use a very American term). The modern world has systematically striped tradition from our lives, after all aren't traditions simply backwards looking habits of yesteryear? Society has moved on. No one opens doors for ladies, no one asks to be excused from the table, who even has dinner at the table these days? And yet traditions, when their meaning and significance are understood, add a richness to our lives. They remind us and refocus us on what is important when we are so often tempted to flick from one thing to another, never truly engaged. There is an alternative way to live in the world not tied to individualism or consumerism but anchored in the rhythms of Christ's life given for us. Christian rhythms of life, death, resurrection; the life of the cross, cruciform living. 

The traditions of the church, particularly the Christian calendar, slows us down and orientate our life with the life of Christ. Advent helps us to steer clear of the debt and stress of a materialistic Christmas and offers us hope. Christ came, Christ comes and Christ is coming again. Lent calls us into a season of prayer, of fasting, of repentance. It calls us to acknowledge that life is at times dark and difficult. We don't wallow in this but rather than always try to escape the storm we pause and we find that God is with us in the storm. Pentecostalism, so often committed to overzealous triumphalism, would be better for Lent. It is only 40 days. There's another 325 to be more than conquerors. More could be said.

Our 21st Century postmodern context is a complex one. When I think of future evolutions of pentecostalism I think of a Pentecostal church more equipped than ever to engage with the surrounding culture. A Pentecostal church overflowing with the new wine of the Spirit, blending experience, scripture, reason and tradition together; each aspect balancing and enhancing the others. I imagine a deep, intelligent, robust, informed, connected, anchored and empowered faith that overflows with the love of God, the life of Christ and fruit of the Spirit. 

The Dark Side of Prayer for Healing

My friend Dr Shane Clifton (pictured in the photo below, you'll work out who he is) was left a c4/5 incomplete quadriplegic after a serious accident in October 2010. Shane was my Professor of Theology throughout the course of my Masters Degree and is a humble and genuine guy with an incredibly sharp mind and beautiful ability to write.

He has recently had a paper published that explores the dark side of prayer for healing. It is thought provoking and insightful and, to be honest, address a myriad of questions that many of Christians want to ask but may not feel they should (because it might be a lack of 'faith') in regards to miraculous healing that does and doesn't happen.

Here are three snippets. The link to his blog post is below and from there you can link to the full article. Please, find some time to read the whole article is an incredibly worthwhile read!

Indeed, Pentecostals have elevated the importance of miraculous healing to such an extent that it is inextricably bound to theories of the atonement and conceptions and practices of faith. There is, however, a dark side to this emphasis that is rarely acknowledged. This paper seeks to unmask the negative impact of pentecostal theologies and practices of healing upon people with permanent illnesses, injuries, and disabilities.

And this...

With this in view, my first premise is that supernatural healing is rare, and that Pentecostals almost never acknowledge this rarity. Of course it is difficult for me to prove a negation. I might argue on the basis of definition: that if divine healing is miraculous, then it must be rare (or it would not be a miracle). More significantly, my argument is grounded on the assertion that there is no substantive
evidence that many people with severe and permanent injuries and disabilities—in other words, those for which healing might unquestionably be considered supernatural—are supernaturally healed. And if this is so, it is possible to generalize and say that the same is likely to be true across the board. At this point I am making an appeal for honesty. It is one thing for the healing evangelist to excite the crowd attending a one-off event with assertions that supernatural healings are an everyday reality for people with faith, but a pastor who lives with her congregation week in, week out appreciates the fact that sickness is a part of life and permanent disability isn't set aside by the thrill of the moment.

And finally...

This only makes sense because life is difficult and messy, because we need hope, and because in one
way or another we are all disabled—some more obviously than others, and if not today than almost certainly tomorrow (or perhaps the day after). Creamer notes that to be human is to be subject to “embodied limits,” and that such limits need not be understood negatively but, rather, as “normal.” The concept of well-being recognizes the reality of our limits. So, rather than seeking to escape our finitude, it looks to individual and communal flourishing in the midst of our limitations.

Shane's blog post can be found here and from there links to the article in full. 

Thank you so much Shane!

The Tower of Babel / Pentecost / Destiny Church - 2

PART 2 = Pentecost:

Acts 2

When the day of Pentecost came, they were all together in one place. ² Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. ³ They saw what seemed to be tongues of fire that separated and came to rest on each of them. ⁴ All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

⁵ Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. ⁶ When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. ⁷ Utterly amazed, they asked: “Aren’t all these who are speaking Galileans? ⁸ Then how is it that each of us hears them in our native language? ⁹ Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, ¹⁰ Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome ¹¹ (both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!”

Jesus re-commissions his followers to go into all the world, to scatters as representatives of him and of the Good News of the Gospel, preaching, teaching, healing, reconciling, restoring and bearing witness to God.

The only caveat; they are to wait for the promise of the Holy Spirit who will come and empower them in this mission. They are to wait for Pentecost.

Pentecost people speak in other languages, empowered by the Holy Spirit.

Pentecost people speak in a spiritual languages, empowered by the Holy Spirit.

Pentecost people speak another language, they tell a different story, empowered by the Spirit Peter stands and preaches boldly. Telling them the true story of Jesus Christ.

Ultimately this passage in Acts 2 is the counter passage to Genesis 11, the Pentecost reverses Babel. There is a big turn around  and history is set in a new trajectory.  Look how Acts 2 wraps up...

⁴² They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. ⁴³Everyone was filled with awe at the many wonders and signs performed by the apostles. ⁴⁴All the believers were together and had everything in common. ⁴⁵They sold property and possessions to give to anyone who had need. ⁴⁶Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, ⁴⁷ praising God and enjoying the favour of all the people. And the Lord added to their number daily those who were being saved.

The community created out of Pentecost is the reversal of the self serving empire of Babel with all its resource and energy directed at monument building, at tower building. This community in Pentecost does not exploit or oppress. This community holds things in common and puts resource, energy, and consideration into the providing for and caring for one another. It’s a community inclusive of all. It is not human-made; it is animated by the Spirit of God and encounter with the resurrected Jesus. It seeks to tell the truth of a new Way, out of self serving empire (national or personal) and into God’s Kingdom. It certainly doesn’t set out to build towers for its own pride and glory. It doesn’t represent God through buildings or towers or monuments but through love for one another. Remember... that’s how the world will know you are my disciples (John 13:35).

To be continued...

Pentecost: Speaking in Tongues

Sunday just gone was Pentecost Sunday.

Acts chapter 2 records the coming of the promised Holy Spirit. Those gathered were filled with the Spirit and spoke in other tongues. It’s a strange and bizarre event that marks the birth of the church. It’s an empowering event that equipped Christians to be the church, to gather and scatter in the name of Jesus, active in the mission of Jesus to bring healing and reconciliation to the world.

Pentecost however is not a onetime event that God simply used to get the ball rolling. Pentecost is a reality to be experienced today.

We should expect divine interruption as the Holy Spirit speaks into our lives through those impressions which over time we discern to be God’s voice. We should expect to speak in other tongues, that somehow when we ask the Holy Spirit to fill us and enable us to speak in tongues we’ll learn to speak a kind of “gibberish” language that just roles of the tongue and speaks to the Spirit of God. I can’t explain this any better; it’s a subjective, bizarre and weird phenomenon. Yet, over the last 100 years the Pentecostal church has grow to over 400 million people who have experienced this as a reality in their life.

We should expect to speak in other tongues in the sense of speaking a different language to the world around us. We tell a different story to the world in regards to how to make sense of life. Inspired speech always follows the infilling of the Holy Spirit. We speak in tongues and bring the presence of Pentecost into people’s lives when we speak words of hope, life, grace, possibility and promise in the midst of uncertainty, doubt, worry, anxiety and hopelessness. We speak in tongues when we talk about the resurrected Messiah, Jesus Christ who was not abandoned to the realm of death but whom God raised to life in order that we all might be raised to life. It is a different story, a different language; it’s the good news of the gospel of Jesus.  We speak the language of Pentecost!

With this in mind there is always going to be something a little strange, a little crazy, and a little bizarre about Christ followers. Let’s make sure the strangeness is our belief that God talks to us, talks through us, interrupts our lives, leads, guides and challenges us.  There is no need to wrap Pentecost up in weird pentecostalism wrapping paper and go all Harry Potter or Old King James. Like with prayer in Matthew 6:5-8 there should be simplicity and a humility that comes with the empowerment of the Spirit.

Too often pentecostalism causes us to throw out Pentecost. Pentecost then becomes contemporary rather than unusual. Lights, projectors and sound systems, replace noise, wind, and fire. All because we thought the noise, the wind and the fire needed to be out of control. We forgot that a Dove is in control.

Pentecostal

Introduction/Conclusion:

At St Luke’s we use the term Pentecostal to describe one of the characteristics of our church but not as the total definition of our church. We want to be open to the movement of God’s Spirit in the world and believe all Christ followers can and should live in real and authentic relationship with the Holy Spirit. We’re committed to that and in all we do want to cultivate that relationship in people’s lives. Inspired speech, inspired deeds, inspired living comes out of relationship with and the empowering of, the Holy Spirit. We do believe in overflowing baptisms of the Holy Spirit subsequent to salvation, we do believe in speaking in tongues, we do believe in Spiritual gifts and their use and function today. We’re not after experience for experience sake though; rather we are committed to God’s will being done on earth as it is in heaven. This is the main thing. The Pentecostal experience is not the main thing; it is just to help us pursue the main thing. Where Pentecostalism can be caricatured both positively and negatively we wish to embrace the positive and leave behind the negative characteristics. So as well as being Pentecostal in nature we’re also committed to a number of other values characterising our church which we’ll explore in other posts.

Body:

Pentecostal has come to mean all sorts of things to all sorts of people. Primarily the term is used to define churches or believers who place great emphasis on an overflowing baptism in the Holy Spirit, distinct from the indwelling of the Holy Spirit at conversion, and evidenced with speaking in other tongues. However Pentecostals around the world have come to be known stereotypically for a lot more than just a distinct perspective on speaking in tongues, sometimes positively and sometimes negatively.

Positive caricatures of Pentecostalism include (and are not limited to); a strong desire to get out there and make a difference in the world in the name of Jesus; a passion for encountering and experiencing the presence and power of God in the Holy Spirit and in the gifts of the Spirit; an ability to present the gospel in light of contemporary culture, an embracing of egalitarianism and the promotion of woman in leadership; an empowering culture which emphasises the priesthood of all believers and the ability of all (theologically trained or not) to have a dynamic and real relationship with God and with God’s word; and an attitude of faith and positivity in all things.

There does seem to be some negative caricatures of Pentecostalism as well; an over focus on feelings and experience often resulting in all sorts of hype; perhaps what could be referred to as theologically or biblically ‘light’ preaching and teaching (largely due to many Pentecostal pastors not being seminary trained); an inability to deal with the pain and suffering that exists in this world due to an overzealous sense of triumphalism; an over-focus on the ‘altercal’ as the primary (spiritual) means for healing perhaps at the expense of other (more material) ways of people finding health and wholeness such as counsellors, psychologists, and doctors; a dualistic worldview in regards that which is spiritual and that which is material; a reluctance for still or quite or reflection.

Obviously these are caricatures and would not necessarily fairly or accurately describe any particular Pentecostal church or believer. Like all caricatures though they are grounded in reality. In light of all of this our hope at St Luke’s is to leave behind some of the negative caricatures of Pentecostalism while still embracing the positive caricatures of Pentecostalism. Thus... (see Introduction/Conclusion).