Contemporary Christian music and the spirit of the age.

Previous instalments of this series have looked at the spiritual power of music and its biblical significance, and have argued that popular trends in music always reflect the spirit of the age.

But should this be the case for music used inside the Church? Shouldn’t this be reflecting a different Spirit altogether?

Music at the Centre

Music has always been a strong feature of Judeo-Christian worship and culture. One only has to read the Psalms of Ascent (Ps 120-134) to see how important a role it has played in Jewish communal worship, as pilgrims sang on their way up to Jerusalem for festivals.¹ Since Jesus’ time, generations of Christians have learned of the Lord through song, and rightly so, for biblical songs are vital to the health of the Church (Eph 5:19; 1 Cor 14:26; Col 3:16).

It is good for believers to strengthen their theology through music; it is one of the wonderful gifts the Lord has given to bind the Church together through the ages, encourage her and keep her on a sound footing.
However, there is something different about this current generation. It is perhaps more concerned with musical worship than any previous generation – but it is also less concerned with Scripture.

For modern Christians, our musical intake includes both worship music used in church services and what has become known as ‘Contemporary Christian Music’ (CCM), an umbrella term for songs of any modern style that are intentionally Christian in their lyrics.² As long as songs are biblical, God-glorifying, and written in the right spirit, both of these musical avenues can be great for encouragement and edification.

This current generation is perhaps more concerned with musical worship than any previous generation – but it is also less concerned with Scripture.

But some problems have started to creep in in recent years as songs have become, for many, a substitute for scriptural learning. As biblical knowledge has generally been in decline, the way has been opened for modern Christian music to be permeated not by the Holy Spirit, but by the ‘spirit of the age’.

In this article I will outline four such ways this is occurring, focusing particularly on music popular in evangelical and charismatic circles. What follows is a largely critical remark – but please bear with me as next week’s conclusion to this short series will be much more positively focused on the hallmarks of good, solid, biblical music. For those interested in my own musical background and the position from which I am offering these comments, please see the Author Bio at the end of this page.

Four ways in which modern Christian music can channel the spirit of the age

1. Entertainment

Hillsong meeting in Sydney, Australia. See Photo Credits.According to secular theorists, Western culture has developed an obsession with entertainment. Key features of this culture include preferences of illusion over truth, appearance over reality and distraction over meaningful pursuit.³ When this comes to religion, it also means a preference for an appearance of spirituality without concern to live this out fully (i.e. 2 Tim 3:5).

Christian worship meetings that look and feel more like pop concerts have long been the chagrin of folk who prefer more traditional formats. Whatever your personal taste, there is no doubt that both Christian worship music and CCM have imbibed something of the contemporary spirit of ‘entertain me’: all the buzz of a spectacle and the enjoyment of (usually) an attractive set of faces, and all the sense of participating in something that ‘feels’ spiritual, but with very little personal challenge or follow-through.

The blending of Christian music with the secular world of entertainment – whether we are talking about borrowed styles and genres, or borrowed formats of mass gigs and music festivals - “changes it subtly, for the musical and emotional [is] exploited while the spiritual [is] denied or perverted.”⁴ It is obviously possible for God to work powerfully through such forms and events, but too often it’s equally possible for nominal Christians and unbelievers to partake, enjoy, adulate the performer and leave feeling good, but otherwise unchanged.

The blending of Christian music with the secular world of entertainment is not something to be taken lightly.

Meanwhile, Christian bands and artists face enormous commercial pressure to put out best-selling albums every year and to gig their way around the globe, winning Grammy awards as they go.⁵ Part of this pressure comes from record labels, which these days include secular conglomerates like Sony and EMI, who want songs that sell. This means that trends in music are more likely to be defined by what is popular and award-winning than by theological accuracy.

Edifying, doctrinally-sound songs still ‘make it big’ today. And many Christian artists take very seriously their opportunity to give the Gospel to a mass audience. However, the taking of inspiration from the secular realm is not something that should be done lightly, and has often also popularised a Christianity ‘lite’ based on thin doctrine and transient commitment.

2. Celebrity

Western culture’s obsession with entertainment goes hand-in-hand with a fascination with celebrity which has, sadly, also infiltrated the Church. The Gospel Coalition’s Mike Cosper notes that “Celebrity culture turns pastors and worship leaders into icons. Celebrity culture turns worship gatherings into rock concerts. Celebrity culture confuses flash and hype for substance.”⁶

Gigs, popular charts and social media all naturally draw the eye not to Jesus but to the artists, with more pressure on them to demonstrate charisma than a fear of the Lord. Being in the public eye obviously affords performers great opportunity to point people to Jesus but an obvious risk here, nonetheless, is idolatry and its attendant problems.

High-profile Christian musicians also wield huge influence, especially over young people. This can be a force for good, but it can also be used to promote heresy. Consider the following examples:

Pro-LGBT

Example: song-writer and worship leader Vicky Beeching, who came out as a lesbian in 2014 and now works to further the LGBT agenda in the British Church.

Universalism/Multi-faith

With universalism and multi-faith agendas gaining currency in mainstream evangelical and charismatic circles as well as in the ‘emerging church’, several Christian musicians are endorsing this, directly or indirectly. Examples include:

• Well-known Christian artists contributing to the soundtrack of the universalist film The Shack.
  
• Hillsong’s worship pastor Carl Lentz downplaying Jesus as the only way to God when interviewed by Oprah.⁷
  

Edifying, doctrinally-sound songs still ‘make it big’ today – but so do songs promoting a Christianity ‘lite’ based on thin doctrine and transient commitment.

Contemplative Prayer

Various Christian song-writers are allying themselves with the contemplative prayer movement, which utilises prayer methods advocated by the so-called ‘desert fathers’. This movement is drawing extensive criticism for often amounting to a new age counterfeit of the true Gospel of Jesus Christ.

Examples: David Crowder, Michael W Smith, Michael Card.⁸

Dominionism

One of the main ways in which the highly influential ‘New Apostolic Reformation’ group of teachers and ministries in the USA has managed to export and mainstream Latter Rain/dominionist teachings⁹ worldwide is through music.

Example: Bethel Church in Redding has an extensive music scene, producing songs that promote its own brand of theology and exporting them worldwide via groups such as Jesus Culture and Bethel Music. These songs are being given further credence by endorsements from big names such as Chris Tomlin and Michael W Smith, and from major conferences such as Passion in the USA (click here for a critical review).

3. Emotionalism

An important feature of postmodern Western culture is the triumph of heart over head. These days, reason and hard facts matter less than feelings. This also means an over-emphasis on experience (or, in Christian jargon, ‘encounter’).

Such a culture within the Church developed initially as a reaction against lifeless Christianity, and arguably has encouraged an honesty in music about lived, felt aspects of the Christian walk. However, it has often gone too far, with doctrine giving way to emotion. The way has therefore been opened for other spirits to counterfeit the work of the Holy Spirit, while true faith is side-lined.

Two extreme but nonetheless influential examples in Christian worship and CCM are hyper-charismatic music associated with the NAR group in America, and music used in the contemplative prayer movement (both mentioned previously). Both of these rely on repetitive rhythms and phrases, atmospheric mood music (referred to as music for ‘soaking’ or ‘meditation’, respectively) and intentionally vague lyrics.

High-profile Christian musicians wield huge influence, which can be a force for good, but can also be used to promote heresy.

The net result, in both camps, is music which draws the listener to switch off their mind to prepare the way for a spiritual encounter,¹⁰ rather than biblical music which should involve our minds as well as our spirits (1 Cor 14:15).

A brief excursion into the Bethel Music website provides some example lyrics:

• “Face to face, falling in / I surrender all again / I fall back into Your arms / I feel Your heart beating against me / Face to face, there’s no space between us”¹¹
  
• “I’m standing on the edge again / I feel Your breath coming on the wind… / It only gets stronger / It only goes deeper / My head’s underwater / but somehow I can finally breathe… / My heart is on fire / and this love is setting me free”¹²
  
• “It all starts with breathing You in / breathing You in / deeply / I’ve been drowning under my skin / no one but You can save me”¹³
  
• “Let the Holy Ghost come so close our hearts explode with your love / Let healing power come like fire and burn in the marrow of my bones… / Open the sky / Come and ride on the songs we sing…”¹⁴
  
• “The waves of your affection keep washing over me… / All those angels / they are swimming in this ocean and they still can find no shore / Day and night / night and day / They keep seeing new sides of your face”¹⁵
  

These are potted examples from one (albeit influential) source, but they show how songs utilising experiential, emotive language and lacking in clear doctrine could (at a push!) be interpreted in the light of Scripture, but could also be interpreted in all sorts of other ways.¹⁶

4. Self

The previous three points are united by a recurring focus on self. While time spent worshipping God undoubtedly leads to great personal blessing, there is a danger that this becomes imbalanced and fleshly, such that times of worship are approached primarily because of what I might receive from God. Contemporary worship music and CCM have, sadly, both imbibed this inward-looking focus on personal blessing and gratification.

Let me illustrate this briefly. The annual worship compilation albums ‘WOW’ collect together each year’s most popular contemporary Christian music. On their 2017 album of 39 tracks, just 7 songs mention the name of Jesus, 5 mention the cross and only 4 mention sin. This same pattern is repeated historically - in fact, the WOW 2015 album, also 39 songs long, boasts just 4 songs that include the name of Jesus, 5 that mention the cross and only one that includes the word ‘sin’.

While time spent worshipping God undoubtedly leads to great personal blessing, there is a danger that this becomes imbalanced and ‘me-orientated’.

Of course, not every Christian song needs to mention the name of Jesus in order to be acceptable (the original lyrics of ‘Amazing Grace’ do not mention any of the above three words either!). But there’s a broader point here: the majority of contemporary Christian music, with its positive messages of personal victory, blessing, revival and overcoming, is in danger of obscuring vital parts of the Gospel. One could easily ingest the majority of modern Christian tunes and conclude that the Good News is simply a matter of accepting that God loves you.

Christian music should rightly make space for songs about the personal and individual. But great discernment is needed to stop this going too far – especially when Western culture is infamous for its inward focus on ‘me, myself and I’.

Conclusion

In writing this study, I have not wanted to ride roughshod over the many good, solid worship songs that are being written today, nor toss away the very idea of CCM. Personally, I think there’s a place for both – and next week I hope to unpack features of good quality Christian music.

But sadly, we live in a culture that is resorting to spectacle in order to distract itself from its own deep spiritual crisis – a culture that has turned inwards to personal feelings and experiences in order to avoid confronting the One True God. Is CCM and even Christian worship music unwittingly aligning itself with this?

I am left with a number of questions, which I will list here as prompts for further discussion:

1. Has the Christian worship and CCM industry imbibed too much of the ‘spirit of the age’ to be redeemable? Should we be looking to other sources of musical inspiration for our worship (e.g. Messianic congregations in Israel)?
   
2. Is there a place for the public testing of Christian songs and/or the public holding of the Christian music industry to account? How might this look?
   
3. How can we be wise with our own consumption of contemporary Christian music, personally and corporately?
   

Next Week: We will finish up the series by looking at what makes for good, biblical Christian music.

Author Bio

Frances is 28 years old and was introduced to both piano and clarinet from early ages. She was classically trained but has dabbled in (and loves) jazz, and sings folk and gospel music regularly with friends. She teaches music privately and has been leading worship in her home church for the past eight years, having played in worship bands since the age of 10. She has a love of music of many different genres and a passion to see the church of God led well in worship.

References

1 See also comments on the biblical role of music made in the first part of this series.

2 These genres overlap, but both stand relatively distinct from the liturgical music of established denominations. The CCM industry grew out of the Jesus Movement in the late 1960s/1970s and has since become a highly commercialised, near-billion-dollar industry that in the USA has outstripped the classical and jazz market combined. It has moved to overlap with ‘worship’ music (i.e. used in church services) much more since the millennium, after suffering something of a decline. Read a brief history here.

3 Read more here.

4 Wilson-Dickson, A, 1992. The Story of Christian Music. Oxford: Lion, p203.

5 Grammys for Best Contemporary Christian Music Song and Album were introduced in 2012.

6 Kill Your (Celebrity Culture) Worship. The Gospel Coalition, 29 January 2016.

7 See coverage here.

8 See here.

9 For more information, please see our ‘Blessing the Church?’ series.

10 I will not go into detail here, but there is considerable research elsewhere about how these two streams represent a deviation into the occult rather than biblical worship. One resource is the Lighthouse Trails Research website.

11 First Love by Jonathan David Helser, 2016.

12 It Only Gets Stronger by Jeremy Riddle and Ran Jackson, 2017.

13 Save Me by Steffany Gretzinger, Amanda Cook and John David Gravitt, 2017.

14 Wrecking Ball by Jonathan David Helser, 2010.

15 Endless Ocean by Jonathan David Helser, 2009.

16 Bethel’s Brian Johnson has gone on record saying that “I honestly think that people freak out too much about whether [worship music] is biblical or not.” Do you agree? 

David Noakes begins his chapter, offering a personal and biblical perspective of renewal.

This article is part of a series, republishing the 1995 classic ‘Blessing the Church?’ (Hill et al). Click here for previous instalments.

The history of Israel tells us that again and again the Hebrew nation, despite the Law, despite the warnings of the prophets, walked in ways of their own choosing and not in the ways of God.

They chose the way of the flesh, the way of self-will and disobedience, in preference to the will of their God; they chose to compromise and to make an accommodation with the spirit of the world in which they lived, to worship not only the God of Israel but also the false gods of the surrounding Gentile nations, and to walk in the ways of the world from which God had called them to be separate.

The final outcome we know: disaster and exile, from which the promised return is only now taking place.

The Church, likewise, in every era of her history has faced the same basic problems and the same moral choice. The pressures and the subtle attractions of the world-system which surrounds God's people confront us daily with the need to distinguish the ways of God from the ways of the world, and to make the choice to walk according to the Spirit and not according to the flesh; to walk in the will of God to the exclusion of the clamouring demands of the flesh in the form of self-will and self-indulgence.

The climate of the present age in which we live is, however, perhaps, the hardest to withstand which the Church has yet encountered.

The Spirit of the Age

In the society of the Western nations, the spirit of this age is one which seeks and demands the instant and the spectacular. The world's heroes are those who display outward charisma; their often morally bankrupt character is regarded as irrelevant. Instant success in the forum of materialism or of entertainment guarantees a man wealth and the status of a celebrity.

The pressures and the subtle attractions of the world-system which surrounds God's people confront us daily with the need to distinguish the ways of God from the ways of the world.

The achievements of electronic circuitry and other scientific advances have made commonplace instantaneous results in many fields of daily activity, and have brought intolerance of all that depends on plodding, painstaking labour to achieve its results.

In this disposable society, enduring results are not necessary; all is ephemeral. Tomorrow we will throwaway yesterday's wonder and get the new and better one which will by then be being offered.

Such attitudes, and the spiritual atmosphere which they engender, bring only death to the church which begins to accept and to embrace them. No longer is it seen as acceptable that “through faith and patience [we] inherit” the promise of God (Heb 6:12); we must have it all now. No longer is the discipline of waiting upon God and waiting for God regarded as relevant, but instead we want to be like the world. We crave for instant and spectacular results.

The spirit of the age has deluded us into thinking that the Church ought to be experiencing heaven on earth, here and now, forgetting the plain teaching of Scripture that this cannot be until the return of Jesus (1 Pet 1:3-7). We are encouraged to live in expectation that all problems should be speedily swept away, that financial hardship and ill-health should be eliminated; to believe in a magic-carpet type of Christianity in which we may rub the Aladdin's lamp and summon forth the genie who will do all our bidding for our comfort and prosperity, forgetting the teaching of Scripture that “We must go through many hardships to enter the kingdom of God” (Acts 14:22).

As Clifford Hill has stated in previous instalments of this series, it was into an age in which this sort of spirit was coming increasingly to hold sway that the charismatic renewal movement was born in the years leading up to 1960. The fear of the Lord was being replaced by contempt and disregard for the moral law contained in his word, which was coming to be seen as an unnecessary restriction upon a society which had never had it so good.

The spirit of the age has deluded us into thinking that the Church ought to be experiencing heaven on earth, here and now, forgetting the plain teaching of Scripture that this cannot be until the return of Jesus.

The British Charismatic Renewal Movement

The beginning of the charismatic renewal movement in Britain can be dated to the conferences convened by Arthur Willis and David Lillie, the first taking place in 1958.

This new move of the Holy Spirit had the potential to revitalise and revolutionise the Church, bringing about whole-hearted repentance, a return to the ways of God as revealed in his word, and a thoroughgoing and radical revolution in church life bringing back a quality of Christian corporate living scarcely seen since the 1st Century. Or, alternatively, it could fall under the influence of the spirit of the age and the ways of the world in which it found itself.

Sadly, the evidence tells us that the latter tendency has largely prevailed. In few places has the self-sacrificing quality of life of the early Church been re-established, and there has been nothing which could be seen as having the character of revival.

In the Church as a whole, numbers have continued to decline, biblical standards of morality have been abandoned wholesale, and the British nation has turned farther and farther away from God, while the Church has embraced the spirit of the world and has been sapped by it of spiritual vision and vitality.

To watch the unfolding of the history of the charismatic renewal movement has been for me a matter of great personal sadness. Having spent the early years following my conversion under the influence of sound evangelical doctrine, a foundation for which I shall ever be grateful to God, I received the baptism in Holy Spirit in 1967 as a result of a sovereign action of the Lord on a train travelling to Brighton to transact some business!

The charismatic renewal that started in Britain in the 1950s had the potential to revitalise and revolutionise the Church.

Following this unlikely-seeming event, I was introduced to the supernatural manifestations of the Holy Spirit, all of which I believe wholeheartedly are not only valid today, but will become of increasing importance to the Church in the days which are to come: days not of comfort, but of pressure; not of dominion, but of conflict and persecution; not of ease, but of the refiner's fire; days of turmoil and upheaval when God will be shaking all that can be shaken, both among the nations of the world and also in the professing Church. 

Days of Preparation

Believing this to be so, I perceive the times in which we are living as being, for the Church, days of preparation. I have come to understand God's purposes in renewing the activity of the Holy Spirit among us as being to strengthen the Church for the days to come, re-establishing our foundations upon Scripture, teaching us again how to live corporately as the early Church did, renewing the closeness and intimacy of our relationship with himself, and empowering us to be fearless and unshakeable witnesses to the truth of his word.

Possibly the most important single purpose of God in this visitation of his Spirit was to renew our understanding, and hence our outworking, of the corporate life of the Body of Christ. The Church has for generations been crippled in her functioning by our Western-style individualistic way of life, which has been such a feature of Protestant Christianity.

Vital though the Reformation was, it brought with it also this disadvantage: rooted in the Renaissance, with its rediscovery of Greek classical thought, philosophy and literature, the Reformation brought into the Protestant Reformed churches a Hellenistic view of life which is profoundly different at many points from that of the Hebrew.

To the Hebrew minds of those who formed the early Church, corporateness was instinctive; it was a concept built from the very beginning into the structure of the Hebrew nation descended from Jacob. Hence to them, the concept of the Church as a corporate entity presented no great problem of adjustment in their thinking; it was easy for them to understand its structure in the light of concepts such as that of the Body of Christ, or the corporate Temple made of living stones. They were able to understand their oneness in Christ in a way which the Greek-thinking mind does not easily grasp.

I believe we need urgently to let God renew our Western way of thinking in this whole matter, for it is only in the context of the commitment to one another which is established by a corporate understanding of the Church as the Body of the Lord Jesus that we shall be able to stand firm and glorify him when the days of testing are upon us.

God's purpose in renewing the activity of the Holy Spirit among us has been to strengthen the Church for the days to come.

It is significant that the chief purposes of the five-fold ministry appointments of Ephesians 4, and of the manifestations of the Holy Spirit specified in 1 Corinthians 12-14, are to build up the corporate Body of Christ in such a way as to bring strength and unity and to equip us as members of that Body to be able to carry out the purposes of Jesus, the Head.

By the late 1990s, more than 35 years after those earliest beginnings of the charismatic renewal movement, this had really not happened. There were a few notable exceptions, but most of the Church had made little or no progress towards the corporate unity in Christ which brings forth the quality of Body-life of which we read in the early chapters of the book of Acts.

Ishmael or Isaac

In the mid-1970s, during a time of heart-searching and of questioning over the developments of the newly-introduced doctrines of discipling and shepherding, which had operated to destroy a beautiful work which God had been doing among a group of deeply-committed Christians, I sought God for enlightenment and found that I was being drawn in the scriptures to the account in Genesis of the activity of Abraham in bringing forth first Ishmael and then Isaac.

I began to realise that embedded in that story was a great spiritual principle. Both Ishmael and Isaac were born as a result of Abraham's faith in believing God's promise that from his offspring would come blessing to the nations of the earth. The initiative in the whole matter came from God; of that there was no doubt. Abraham's response was one of faith. Yet the end result brought not only fulfilment and joy; but also tragedy and sorrow, heartbreak and strife, and an enmity which continues to cause conflict in the Middle East to this very day between the descendants of Ishmael and those of Isaac.

Why did this mixed result emerge from Abraham's belief in a promise of God which was intended only for blessing and not for evil? The reason lies in Abraham's failure to understand that the Lord who had made the promise had also already chosen the method of its outworking.

When we receive revelation from God of his intentions and purposes, there are two possible ways of responding: the way of the flesh, which seeks to work out God's purpose as quickly as possible in the ways of human wisdom and ability, or the way of the spirit, which hears from God but then waits for him to reveal further his chosen time and means of fulfilling his intentions.

Abraham, then, was faced with the option of these two different types of response to the revelation of God's purpose. God was going to do what he had said, and he was going to do it in his own time and in his own way; but how was Abraham going to co-operate? Would he “by faith and patience inherit the promise”? Would he display the maturity which he later showed when he was willing to sacrifice Isaac on Mount Moriah, believing that God would still fulfil his word even if humanly that had been made impossible? Would he be willing to wait in faith for a further 14 years until God's appointed time for the birth of Isaac, the promised heir?

Abraham did not wait. How much strife and suffering could have been avoided if only he had! Instead, he and Sarah applied their human wisdom and understanding and decided how, since Sarah was barren, they could accomplish the purposes of God and bring his promise to fruition. They decided how best to help God out in the doing of his own work.

When we receive revelation from God of his intentions and purposes, there are two possible ways of responding: the way of the flesh, or the way of the spirit.

In spiritual terms, they were deciding how the flesh could achieve the Spirit's work. But this is by definition impossible: nothing which is of the flesh, of man's self-will, can ever please God or accomplish his will. What Abraham and Sarah were planning was an unholy mixture of the revealed will of God with the activities of the flesh in seeking to bring the revelation into being.

At Sarah's suggestion, Abraham acted on human initiative and sought, successfully, to produce offspring from the body of Hagar, Sarah's maidservant. This offspring was, of course, Ishmael, who was to be the root from which sprang the Arab nations; but he was not the heir whom God had promised.

Hagar was Egyptian. We must not miss the significance of this, for in Scripture Egypt is a type of the world-system out of which the Christian has been saved. Abraham, acting in the flesh, had employed the ways which the world could offer in seeking to carry out God's purpose but it was to no avail. Ishmael was not the fulfilment of God's promise. When the fulfilment, Isaac, was manifested 14 years later, he would come as the result of a miraculous sovereign work of the Spirit of God. God would not use the methods of either fleshly wisdom and endeavour, nor would the ways of the world be involved in any way. It is always so with God.

He would visit Abraham and Sarah in their extreme old age and by the power of his Spirit, having waited until humanly it was beyond possibility, he would bring forth Isaac from their marital union.

A Parallel in Today’s Church

From this account, contained in Genesis 15-18 and 21, I began to understand that God was speaking of a parallel which was and is taking place within the charismatic renewal movement.

Ishmael stands for that which men's wisdom and activity can bring forth in the flesh by way of fulfilling God's purpose. Isaac, however, represents the true fulfilment of the Lord's revealed intentions, a work which his Spirit alone can accomplish, for which men must wait for God to act at his own time and in his own way.

The principle embodied in the account of how first Abraham produced Ishmael and then God brought forth Isaac remains true today. God asks us to cooperate with him in the outworking of his purpose through our exercise of faith, patience and humble obedience, refusing to fall into the trap of supplementing or even replacing God's work by our own human efforts.

The alternative course is that of human endeavour, prompted by a degree of awareness of what it is that God purposes to do, but with insufficient knowledge of his chosen method and too much haste to await his further revelation.

The first way of responding brings blessing and life.

The second has within it from the beginning the seeds of its own demise because that which is born of human striving and wisdom is of no value in accomplishing the purposes of God. To seek to organise God's work for him leads eventually to failure, disillusionment and confusion, and finally even to deception and error.

God asks us to co-operate with him in the outworking of his purposes – not to supplement or even replace his work by our own human efforts.

I believe that since the 1970s, God has been indicating that within the charismatically-renewed churches we have in various different ways been producing Ishmael and not Isaac. God gave in the late 1950s to David Lillie and Arthur Wallis a vision of how the fresh visitation of the Holy Spirit was intended to bring about a return of the Church to a structure and a way of life which we find revealed in the pages of the New Testament, particularly in the books of Acts and Ephesians.

It was of a corporate body of God's people functioning together in such a way that through them, by the powerful working of the Holy Spirit, would be brought glory to God in the Church (Eph 3:21) and a revelation to the world of the true character of the Lord Jesus; a body of people separated as the early Church was, neither relying upon the world nor compromising with its ways. That was the vision which was communicated to the key leaders who attended those early conferences.

Sadly, what we now see is so far from the purity of vision as to be almost unrecognisable, and the reason is that the ways of the world have infiltrated deeply into the charismatic renewal movement. We have been invaded in a variety of ways by the spirit of the age in which we live.

Next week: How the world has infiltrated the Church.

The twin movements of social change turning British society upside-down.

I’m sure there must be days when our Prime Minister regrets having won the leadership contest for the Tory Party when David Cameron departed in 2016, after he backed the wrong side in the Referendum. The media assault upon Theresa May has intensified since her success in negotiating the first stage of Brexit with Brussels.

Those who are determined to keep Britain under the authority of the European Union are using every weapon at their disposal. They are actively seeking to destabilise the country by concentrating their fire upon Theresa May and her leadership in the hope of creating such confusion that public opinion will swing around against Brexit.

The central issue is not political and it is not economic. In fact, all the prognostications of gloom and doom from the Remainers have not happened. Unemployment has not soared, it has fallen; the economy has not collapsed, it is doing moderately well; we are not back of the queue in doing trade deals with America and other parts of the world; both the USA and China are eager to make trade agreements with Britain.

The central issue, as we have said many times before on Prophecy Today, is spiritual. In fact, the battle for Brexit is part of a much bigger spiritual war for the heart and soul of Britain - and the West at large. This war is changing the fundamental structure of our nation, and yet most people, even if they are aware of it, do not understand it.

The battle for Brexit is part of a much bigger spiritual war that most do not understand.

A Tale of Two Movements

If we are to understand the battle currently assailing Mrs May and the Brexit process, therefore, we must zoom out and take a longer-term perspective. Such a perspective reveals that there are two movements of social change running parallel in British society, which are also visible across the whole of Western civilisation.

One is the philosophical movement of secular humanism, the roots of which go back to 18^th Century Enlightenment philosophers, and through which emerged both the pseudo-scientific theory of Darwinian evolution and the political ideology of Marxism. Secular humanism seeks to set society free from the restrictions of religion and elitism to enable each individual to make their own decisions and to determine their own destiny in line with secularised principles of liberty and equality.

The second movement is far more deadly and destructive because its objective is simply social anarchy. This is the LGBTQ movement – the lesbian, gay, bisexual, transsexual and queer movement. Their major objective, quite publicly stated since the early 1970s and the rise of the Gay Pride Movement, is the destruction of the family, which they see as a fundamental ‘source of oppression’.

If the LGBT movement can destroy traditional family life based upon the covenant of marriage with its roots in Judeo-Christian biblical teaching, they can achieve their goal of a society entirely free of all restrictions, in which all forms of sexual activity, including paedophilia, are legal. That is what they are aiming to establish and that is what lies behind the most recent campaign to promote ‘transgenderism’ as a normal part of society, starting with little children in infants’ school.

There are two movements of social change running parallel in British society – secular humanism and the LGBT movement for sexual liberation.

Both of these movements of social change have a spiritual basis, being driven by the powers of darkness rather than philosophical concepts. Both became entwined about 30 years ago and since then have run parallel, feeding upon each other and causing confusion in the public square, such that the true objectives of each are not discerned. Both are fundamentally connected in with the EU project. So, the danger of the destruction of all our social institutions and the collapse of social order in the nation is not being perceived.

Church Decline and Weakness

All this has happened during a period of Church decline and weakness and when biblical truth has not been taught to children in schools or at home. We now have a situation where half the population have virtually no knowledge of the God of Creation and ultimate standards of truth. Only a tiny minority of those under the age of 50 have any knowledge of the Bible, upon which the whole basis of Western civilisation is founded.

It is this spiritual vacuum in the nation that has paved the way for a major assault upon truth, which has also given us today’s fake news, driven by the enormous power of social media.

Sadly, we have a generation of clergy and preachers who have little or no understanding of what’s going on. I remember my confusion when I began in my first church in London. I was fresh out of college and I was expected to preach twice on Sundays and minister to an ethnically mixed working-class congregation among whom I had never lived or had any experience. Virtually none of my theological education and training was any use to me. I had won my university’s prize in classical Greek, but it was about as much use as yesterday’s newspaper in dealing with the issues I now faced on a daily basis.

It was for this reason that I enrolled at the LSE to do a Masters in Sociology leading to a doctorate. I was determined to understand the forces of social change that were sweeping through society at a bewildering pace.

While forces of change have swept society at a bewildering pace, the Church has been in decline and weakness and biblical truth has not been taught to children in schools or at home.

As far as I’m aware, theological education of clergy has not changed much since my day, so most of them are like King Saul’s army facing the Philistines – “On the day of battle not a soldier with Saul and Jonathan had a sword or spear in his hand; only Saul and his son Jonathan had them” (1 Sam 13.22). If church leaders are not armed for the battle they will not be able to teach their people to understand the complex mission field that faces us today, nor equip them to fearlessly declare the truth to a dying nation.

Unconditional Affirmation?

Hence, we have the appalling ignorance of an Archbishop and a House of Bishops who have just declared, “The House of Bishops welcomes and encourages the unconditional affirmation of trans people”. Clearly, they do not understand either the biblical and theological significance, or the sociological significance, of what they’re doing. They are like the religious leaders who Jesus faced, “though seeing, they do not see; though hearing, they do not hear or understand” (Matt 13:13).

Writing about the new ‘liberal democracy’, which he sees as a quasi-religious movement that has swept away most of our Christian traditions, Dr Joe Boot says:

The seemingly unstoppable and rapid advance of this neo-Marxist and neo-pagan worldview, aided by a largely unprepared and ineffective church pulpit, means a religious revolution has left many Christians stunned, confused and often afraid to do anything but retreat or concede.¹

The plain fact is that we don’t know what to do to stop the total secularisation of our society in which, once the older generation has gone to glory, Christians will become a tiny, persecuted minority. Our greatest need is for clear direction from the Lord. In this editorial we have simply outlined the problem and not attempted to offer a response. That is what we hope to seek the Lord for in the next few weeks. We would greatly appreciate feedback from readers.

References

1 Boot, J, 2017. GOSPEL WITNESS: Defending and Extending the Kingdom of God. Wilberforce Publications, London, p2.

News of church growth in Iraqi Kurdistan.

It is not making news headlines here in the UK, but there is a growth of believers in Christ Jesus in Kurdistan. They are getting saved from Islam in the wake of the withdrawal of ISIS.

Below is a collection of reports from personal contacts who have visited the area and comments from believers there. The aim is to encourage believers in the West to think of these brothers and sisters in Christ and hold them in prayer as they struggle in difficult circumstances, often facing persecution and hardship.

They are so very gracious and encouraging in their communications - they need encouragement and whatever support we can give.

In Yeshua,

Peter Adams

The Untenable Situation of the Nineveh Plains Christians

Iraq is split into three general areas: Kurdistan in the north, Sunni Islam in the centre-north of Baghdad, and Shi’a Islam in the south.

The Nineveh Plains of central Iraq are the biblical areas where the Prophets Jonah and Nahum preached. Jonah gave them the besorah (news) and they repented and turned to the God of Israel. 150 years later, Nahum brought news of impending judgment from God. They had, in that short time, turned away from him.

However, Christian societies have survived in this same area for 2,000 years. Those who remain today are facing an existential threat. Their future literally hangs in the balance.

ISIS has all but decimated Christian towns like Qaraqosh and Bartella. I’ve seen their disastrous conditions. There is little or no support from central Government. The powerful Orthodox priests (think of the Jewish priesthood of Yeshua’s day) managed to undermine and ruin the help that was promised by Franklin Graham’s Samaritans Purse. They could have had 500 homes repaired and made habitable, but Evangelical help is not wanted by these men - they’d rather the people suffer.

There is a growth of believers in Christ Jesus in Kurdistan, getting saved out of Islam.

The latest attempt to undermine the demography of the Christian town of Qaraqosh, which has a massive cross at the city entrance that can be seen from miles around, is to infuse Shi’a students into its Christian college. Incredibly, these students are now angered because there is no accommodation for them in town! Meanwhile, 1,000 Christian refugee families returning to the area are themselves desperately trying to repair homes so as to settle down, after three to four years away living in camps.

These people, like my friend RS, need our prayers more than ever before. They are fighting what seems like a losing battle, but for their hope and faith in Yeshua. I do not know how they continue, how they even have the zeal to fight on. But what alternatives do they have? Christians are not welcomed into Europe and America - only Muslims. Such is the skewed world in which we live.

Surely God is coming swiftly and his recompense is with Yeshua, who will wage a ferocious war against his enemies - even these who are destroying the lives of his children.

Thank you father for having a godly heart for the people and the new believers in Kurdistan. It’s true, our area is under threats and [there has been] a hard situation of the economy recently. Please, whenever you guys give help…to the people in Kurdistan, at first pray about it for the families for…grace, peace and [that] hearts would be soft. (HK)

Great Numbers Departing from Islam

I am reliably told that many, many Muslims are departing from Islam in Kurdistan and Iraq. Although they still go to mosque and play the part out of fear, they are no longer practising their faith. This is an indication that the ‘prince of power of the air’ (Eph 2:1-2) is to some degree being challenged.

Yes my father, many Muslims leave Islam. I was a Muslim 5 years ago…I believed in Jesus Christ… (XS)

Many are simply becoming atheists, while others are turning to Christianity. This has been driven by a realisation that the god of ISIS is no god worth following. Attending the mosque has become perfunctory, a way to not draw attention to themselves.

This does not mean all are coming to faith in Yeshua, but it does mean the grip satan has had in these areas is loosening. And in this atmosphere, Kurds in particular are being saved.

These people need our prayers more than ever before. They are fighting what seems like a losing battle, but for their hope and faith in Yeshua.

Meanwhile, the example being set by Christians in the West is no help to these new believers. “It does not inspire Muslims to come to Messiah”, ZH said. “We are coming to Yeshua because of direct revelation from God, reading the Bible and seeing our fellow Muslims in the face of persecution willing to leave Islam to follow Jesus”.

Another commented: “The strength of Islam is the weakness of so-called Christianity in the West...we are bending over backwards to please everybody except Jesus Christ, instead of living to the Glory of the One and Only God the Father.”

Revelations of Jesus

Nevertheless, the Spirit of God is at work in Iraq – for which we need to rejoice! Yeshua, the great revelation of God to man (which the Allah of Islam is incapable of producing), has been causing many Muslims to lose hope in Islam. As they understand and grasp the Judeo-Christian message they are filled with hope.

And the fact that Yeshua suffered persecution gives them greater strength to endure their difficult conditions. It is a motivation to live for him and not to fear any coming tribulation. They are not forsaken, they sense His presence, and KNOW His peace.

A message from XS in Kurdistan who has left Islam:

A God who cannot reveal Himself is not a god…Thanks be to God, the faith is much stronger because God created us in His image. And he revealed [himself in] human flesh to let us not have any doubts about Him...! …that’s the reason we are feeling so pleased because Jesus has been persecuted before each of us, and this persecution is [bearable for] us for the sake of His name.

Others are coming to faith as they see the steadfastness of the believers who have counted the huge cost of leaving Islam. This is truly different from our Western idea of people coming to Jesus to see what they can get out of him. But coming to the Lord is not a formula to a better lifestyle. The reality is that most Christians who come to Yeshua in earnestness find themselves literally surrounded by problems.

Our brothers in Kurdistan see the life of a believer quite differently. They see Yeshua walking beside them in the midst of their storms. This is the type of faith that draws unbelieving Muslims to Yeshua. They are not coming for a better lifestyle; they are coming because he is the only hope we have in this life. A new lifestyle, or a new life? There is a huge, huge difference.

New Death Threats for Kurdish Believers

Recently I had a video call to Christian friends in Kurdistan who I visited a couple of months ago. They have bad news concerning their safety, yet in this darkness there is the encouragement of seeing the light of new believers coming to faith.

After a recent distribution to Muslim widows and mothers who lost sons fighting ISIS, they’ve received death threats. This has unfortunately meant they have had to leave their homes for the safety of Irbil. Quite incredibly, in the midst of these tribulations, they are seeing Muslims come to faith. Another two men have come to believe in Yeshua in these last days.

It seems almost bizarre that while we in the West are busy discussing and debating the rapture, and whether Christians are due to go through tribulation, our brothers are faced with some very trying and testing times. Consider the domestic difficulties on top of this, with some spouses not being saved and the pressure on these marriages.

While we in the West are busy discussing and debating the rapture, and whether Christians are due to go through tribulation, our brothers are faced with some very trying and testing times.

Apart from this, they have the looming political spectre of Iran hanging over them, barely half an hour away. Iran is pushing to have a crescent running from ancient Persia through Iraqi Kurdistan, Syria and Lebanon opening the way to the Mediterranean Sea. And of course poised to take Israel from her northern border.

Thankfully we have the scriptures full of exhortation to those enduring hardships and living under an anti-Christ system already. These are two we discussed recently:

They will make you outcasts from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God. (John‬ ‭16:2‬)‬

While the context John speaks about is Judaism, exactly the same applies to those put out of the mosques. The Mullahs have been speaking about our brethren and their need to be put to death.

…strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, ‘Through many tribulations we must enter the kingdom of God’. (Acts‬ ‭14:22‬) ‬‬

Paul gives further warning here that followers of Yeshua must not expect to enter the Kingdom any other way than by tribulation.

I ask you who care to please pray for them. And those already praying, please continue praying the Lord’s protection over them and their families. These people do not have other Christians to look to for guidance and support. They are in desperate need of our prayers and have asked that I convey their deep appreciation for our love and concern towards them.

Points for prayer:

• Please pray for Muslims departing from Islam in Kurdistan and Iraq: that the Spirit of our Lord God may draw them to himself, and that they do not stay in a spiritual vacuum, only for it to be filled by something else. Our prayers can be influential in the redemption of these people, for whom Yeshua died.
  
• Please pray for the believers in Kurdistan who have left Islam - that they continue in this new faith in Yeshua the Messiah.

Point for action:

There are some believers in Kurdistan who cannot afford kerosene for their heaters, and those in Soran and Irbil also need food support through the winter. Temperatures drop below freezing and I am planning to send some money to my contacts there who will see it gets into the right hands.

If anyone has a desire to help, any amount will be greatly appreciated. It would not take much for us believers to make a huge difference in their lives of our Kurdish brethren this winter over a three-month period.

If you would like to contribute, please make a direct payment to Prophecy Today (details below) and include the instruction ‘Kurdistan’ – we will collect the gifts and send them directly.

Bank transfer details: Prophecy Today Ltd / Account Number: 19560260 / Sort Code: 77-66-03

Editorial note: These reports were received via email and have been edited slightly and anonymised for publication. The content remains unchanged. Names of believers have been abbreviated for their protection.

“If one part of the Body suffers, the whole suffers with it” (1 Cor 12:26).

In Britain, the Christmas period invariably brings with it a seasonal focus on cold weather and keeping warm by the fireside. Stoves and hearths suddenly become wonderfully inviting, comforting places – we even sing songs about them.

As you spend time near your own fireside over the next couple of weeks, remember our brothers and sisters around the world who are standing in the fire, suffering because of their faith in the Lord Jesus Christ. I’m convinced their songs are a lot more meaningful to God.

Eye on the Middle East

According to persecution watchdog and charity Open Doors, approximately 1 in 12 Christians worldwide is suffering from ‘high’, ‘very high’ or ‘extreme’ persecution.¹

Its annual ‘World Watch List’ charts the 50 most dangerous countries in the world to be a Christian. This year, nine of the top 10 countries are in the Middle East and North Africa (20 out of the top 25). Holding the top spot for the 15^th year in a row is Communist dictatorship North Korea. But for the most part, around the rest of the world, pressure on Christians is coming from Islamic fundamentalist communities and regimes.²

Figure 1: Open Doors’ ‘World Watch List’ of the 50 countries where Christians are most persecuted. See Photo Credits.Zooming in on the Middle East, we are greeted by an ominous, uninterrupted corridor of red (‘extreme’ persecution), stretching from Pakistan in the east to Syria in the west (see Figure 1). These are five of the worst countries in the world for Christians, united by Islam as a shared source of oppression.

The grim realities for Christians in these countries are rarely exposed or understood by the Western media, so why not make a point this Christmas of finding out a bit more? Read on for a taste of the situation in each one – and for some relevant resources.

Pakistan

World Watch Ranking: 4

Pakistan, the only modern state to be created in the name of Islam,³ has some 4 million Christians among its 198 million population – barely 2%. Its increasingly hard-line Islamic culture means Christians are frequently subject to attacks by ordinary Pakistanis and members of groups such as the Taliban and ISIS.

In 2013 a suicide bombing of a church in Peshawar left 100 dead, and only last year another targeting Christians celebrating Easter in a Lahore park killed over 75, mainly women and children. These are particularly vulnerable - according to Open Doors, around 700 Christian women and girls are abducted each year in Pakistan, and usually raped, then forced to convert and marry Muslim men.

Christians also often fall foul of the state and its notorious blasphemy laws, which carry the death sentence. Known churches are registered and monitored by the Government. But the brunt of persecution is born not by pre-existing Christian groups, but by Christian converts from Islam.

Remember: 17-year-old Sharoon Masih, a Christian teenager who was beaten to death by his classmates in August after drinking from the same glass as a Muslim.

For the most part, around the world, pressure on Christians is coming from Islamic fundamentalist communities and regimes.

Afghanistan

World Watch Ranking 3

In Afghanistan, where tribal society is intrinsically Islamic, conversion is illegal. There are no churches and the Government claims there are no Christians. Converts are seen as betraying their clan and are subjected to destitution, occult practices, being sent to a mental hospital, torture or execution if they are found out. Baptism is punishable by death.

As in Pakistan, believers face the dual threat of violence from their immediate communities and attacks from groups such as ISIS and the Taliban, which ruled the country completely during the late 1990s. Christians must go it alone - even meeting in small groups is too dangerous, and use of the internet is closely monitored – or flee the country.

It is impossible to know how many followers of Jesus there are, for they are all in hiding. There is one Jew in the whole country – who has his own Wikipedia page for the privilege! Even with all this, however, in 2015 Operation World named Afghanistan as having the second-fastest growing church in the world.

Remember: The three Afghan Christians (at least) who have been attacked and/or killed this year in German refugee centres.

Iran

World Watch Ranking 8

Armenians and Assyrians in Islamic republic Iran are allowed to be Christians, but they are treated like second-class citizens and remain a tiny minority (<1% of the population). Muslim converts to Christianity, by far a larger group, run the risk of the death penalty. Missionary activity in Farsi (Iran’s first language) is illegal, Christians are frequently imprisoned or subject to abuse, and house churches are often raided by the secret police.

Despite this, the number of Muslim-background believers is growing, with many reporting having dreams or visions of Jesus. Operation World has named the Iranian church as the fastest-growing in the world, and Open Doors notes that “more Iranians have become Christians in the last 20 years than in the previous 13 centuries put together”.

Remember: Yousef, Mohammadreza, Yasser and Saheb, four Iranian Christians who were landed with 10-year prison sentences in the summer for promoting ‘Zionist Christianity’. They appealed the sentence this week in court. At the time of arrest, they were also sentenced to 80 lashes for consuming alcohol, having been found taking communion.

Despite – or because of - intense persecution, the church in Iran and Afghanistan are the fastest-growing in the world.

Iraq

World Watch Ranking 7

In the early 2000s, Iraq was home to 1.5 million Christians – one of the world’s oldest Christian communities - now just 230,000 remain, with hundreds of thousands fleeing ISIS and the more general rise of Islamic fundamentalism since the US-led invasion in 2003. Many are fearing the total disappearance of this group.

Evangelism is illegal, and in ISIS-held areas churches have either been demolished or seized, public meetings have been banned and Christians have been subjected to violent punishments. Many have fled to Iraqi Kurdistan, which has been subjected to attacks from the Iraqi Government and Iranian-backed forces after trying to declare independence earlier this year.

As with other countries in the region, Muslim-background believers face the most severe persecution, ranging from social ostracism to execution. And yet, their number is growing apace, especially in the embattled Kurdish regions.

Remember: Christians in Iraqi Kurdistan, some testimonies from whom we will be featuring next week.

Syria

World Watch Ranking 6

Christians make up a larger minority in Syria, some 4% of the population – but this used to be about 10%. The civil war has forced about one million believers to flee in amongst the other refugees, and life for those remaining behind is very difficult.

Though officially Syrian Christians have much more freedom than other believers in the region, the Assad regime is no real friend. They are also being targeted by ISIS and other radical groups for bombings, abductions, abuse and murder.

Remember: The 116 Christian civilians slaughtered in a mass execution by ISIS in the desert town of Al-Qaryatain in October.

Light in the Darkness

Next week we hope to publish some testimonies from the believing community in Kurdistan. Amongst the stories you will read, one comment is particularly telling: “The weakness of Christianity is the strength of Islam”.

What does the unbelieving world see when it looks at Christians in the West? Compromise? Self-indulgence? A weak, watered-down faith with no effect whatsoever on the culture around it?

But while we see little fruit in our own nation, God is growing his Church – under the radar and away from the attention of the global media.

While we see little fruit in our own nation, God is growing his Church – under the radar and away from the attention of the global media.

Just as he has always used the humble things to shame the wise, the weak things of this world to shame the strong, the things that are not to nullify the things that are - so he is growing his Church through underground networks in the Middle East, through the single believers that choose to stay behind in warzones just so they can reach others with the Gospel, and through dreams and visions that reach Muslims who are otherwise beyond the reach of any Christian.

Resources and Encouragement

It is a sobering subject at Christmas time, but we would like to invite you all to join with us over the festive period in committing to pray for our brothers and sisters. There are also plenty of resources below for you to grow in your own understanding and raise the profile of the persecuted Church in this country – and please do add more by commenting below.

• Open Doors: Learn more about the persecuted Church, get prayer resources and write to persecuted Christians through Open Doors, which is also launching a 7-year campaign to get Christians around the world involved in bringing hope back to the Middle East. If you and/or your church could get involved, click here.
  
• Barnabas Fund: Hope and aid for the persecuted Church, and plenty of resources for believers in the West.
  
• Christian Solidarity Worldwide (CSW): A Christian charity that defends religious freedoms around the world. They provide plenty of information, resources and opportunities to take action.
  
• Operation World: Resources for praying for the nations.
  
• The British Pakistani Christian Association: A network for Pakistani believers that also aims to raise awareness about their plight in the UK. The BPCA is very close to the ground in Pakistan and provides insightful reports on the situation there for Christians.
  
• Elam is a charity that exists to establish and strengthen the Iranian Church.
  
• You might also be interested in our round-up of resources on Islam.

Notes

1 Statistics and information, unless otherwise stated, taken from Open Doors' 2017 report.

2 Islam may be the primary threat to Christian freedoms worldwide, but it is not the only threatening religion. Hindu nationalism is consistently a problem for churches in India, and hard-line Buddhist nationalism is making a come-back in south-east Asia. Let’s not also forget secular humanism in Europe and North America.

3 Pakistan was created as an independent home for Indian Muslims in 1947.

Peter Fenwick continues to assess the roots of the Toronto Blessing.

(This article is part of a series. Click here for previous instalments)

Restorationism: The Promise of Triumph

In the 1970s most of the ‘new churches’, as the house churches are now called, were swept by Restorationist teaching, which created great expectations of triumph for the Church of God. It was embraced as a very welcome antidote to the widespread and gloomy views of the Church's future which had been disseminated by Dispensationalist teaching.

According to that Dispensationalist view, the Church on earth could look forward only to deterioration leading to failure and ignominy. As is so often the case, one extreme position was rejected, only for another to be embraced.

Restorationism came presenting an absolutely opposite view of the Church, and taught that the Church would, in this age and before the return of Jesus, become overwhelmingly successful in every area of human life. In particular, this meant that the Church would overwhelm the secular world - not by military means, but by the force of righteousness.

The Church's influence would be so massive and extensive that it would dominate Government, education, business and finance, the judiciary, law enforcement, the arts etc. This did not mean that there would necessarily be a Christian political party in Parliament; that would not be necessary. The Church would be seen to be so glorious in wisdom and righteousness that Government and political leaders everywhere would come to it for counsel and advice.

Education planners and captains of industry as well as leaders in other fields of human activity would all in similar fashion be accepting the Church's standards and the Church's direction for their affairs. The righteous rule of Christ which is foretold following the return of Christ to the earth would be in very large measure realised before his return.

Restorationist teaching created great expectations of triumph for the Church.

Almost as a by-product, the Church and its members would become wealthy as a grateful world brought its riches and laid them at the Church's feet. Such beliefs clearly opened the door wide for the ‘health-and-wealth’ errors of the so-called 'Faith Movement'.

It was strongly felt that evangelism would probably not be needed. It would be enough for non-Christians to see how good the 'new brand' of Christianity was as relationships were put right, and as Christians loved and served each other and bore each other's burdens. They would voluntarily press into the Church in great numbers and thus be readily converted. Persecution was not really expected, failure was out of the question, and trials and tribulations were not on anyone's agenda.

Interpretation of Scripture

It must be said that the errors of Restorationism, and errors they are, did not result from the Bible being by-passed as I described last week concerning other practices. On the contrary, extensive appeal was made to the Bible. It is not within the scope of this chapter to thoroughly examine what went wrong. But the nub of the error was as follows.

Jesus and the Apostles, as recorded in the New Testament, took many statements and incidents from the Old Testament and applied them to the Church, thus usually giving them a wider meaning. These statements and incidents originally concerned either certain individuals or the whole Jewish people. Restorationist teaching followed that pattern and applied it to other Old Testament passages relating to promises given to Israel, transferring them to the Church.

I submit to the reader that this approach is not legitimate. Jesus was the divine Son of God and knew all things. He therefore had an absolute right to say which Old Testament passages apply to the Church and which do not. Furthermore, Jesus promised the Spirit of Truth for all believers (John 14:15) which enables us to discern those passages of the Old Testament that were for Israel and those that can be applied to the Church.

Great Expectations

Without doubt, Restorationism was an ultimate statement of over-realised eschatology. What is more, its expectations were to happen soon. When this was being declared in the 1970s and the early 1980s, no-one seriously believed that the year 2000 might arrive without much of this victory already well in place.

The expectations amongst the people of God were quite enormous and they would return in their thousands from the great Bible weeks fully expecting to see progress within the following months.

Naturally the churches themselves expected to see a power and beauty which far exceeded anything that had been experienced in the previous 2,000 years of Church history. Attempts were made to show that throughout the years, certainly since the Reformation, the Church had become, by successive stages, more powerful and more beautiful, and now the ultimate was about to be achieved.

Restorationism was the ultimate statement of over-realised eschatology.

It must be said that there was a great deal of human pride in all of this. It was believed that it would be the charismatic churches which would achieve this, and in particular, the Restorationist charismatic churches. They would pave the way for the other churches to participate, provided of course those other churches embraced Restorationist principles. If they did not, they would be completely by-passed by God himself as he fulfilled his purposes in the earth.

None of this has happened. None of these massive expectations have been fulfilled and many of the people who were in receipt of those promises had reached a point of disappointment and considerable disillusion.

The truth is that the very opposite has happened. In all of those fields that I have previously mentioned where the Church was expected to exercise such a powerful influence, the decline of decades has not even been arrested; moral deterioration continues and the Church which was to have been such a strong influence for good frequently finds itself an object of scorn and ridicule. It has become more than ever marginalised and tends to be thoroughly ignored by Government, industry and society in general.

Restorationism was never openly repudiated, but quietly slipped out of prominence. However, the hunger amongst the people of God for something very spectacular to happen had been born and continues to this day. The great cry was then 'God is doing a new thing' and the momentum has been kept going by new phases with the cry being repeated each time. However, there has still not been any delivery of the expectations.

Hunger for Breakthrough

John Wimber, in 1983, began a process that was to greatly widen this sense of expectation beyond the Restorationist movement. He successfully appealed to the mainline churches, even though he himself was not a 'mainline' man. He taught that signs and wonders allied to evangelism (‘power evangelism’) would lead to great progress in the conversion of the United Kingdom. It did not happen.

Strange things undoubtedly did happen in Wimber meetings and particularly during the ministry times as people screamed, fell about and trembled. The momentum was thus maintained. It was felt that something was happening and that it was all going to lead to a great breakthrough for the Kingdom of God.

The hunger amongst God’s people for something very spectacular to happen continues to this day.

When in 1990 the Kansas City prophets were introduced into the United Kingdom the whole matter of expectations stepped up a gear. It was prophesied that there was going to be a revival later that year which would surpass the revival which had taken place in this nation in the 18^th Century under the Wesleys. Yet again nothing happened, the expectations were not fulfilled and the question undoubtedly arose: how much more can even the most gullible people take of this sort of thing?

By this time, undoubtedly, anxiety was at large in charismatic circles. Thus, when the Toronto Blessing appeared, the need for something remarkable was so great that the questioning and testing procedures that should always be applied to such things were frankly superficial and sporadic at best.

Even though the Toronto Blessing was accompanied by manifestations never before seen in the whole history of the Church, including the New Testament record, because something remarkable undoubtedly was happening it has been taken on board in a most indiscriminate manner.

Decline in Bible Knowledge

Let me now turn to the second factor which made the charismatic Church vulnerable to departure from biblical truth and practice.

When the house churches first emerged, there was a lot of healthy radical thinking about Christian life and practice. The object of all of this was to endeavour to re-establish something which was perceived to have been lost, namely the simplicity and purity of the life of the early Church, as depicted in the New Testament.

Therefore, all church practices were subjected afresh to the scrutiny of God's word, and I believe that most objective critics would judge that a very great deal of good emerged from that. Even though leaders in the older denominations often saw house churches as a threat, some of them recognised how their own churches might benefit from the discoveries of these new churches.

The search was on for absolute honesty in all aspects of church life and for genuineness in the exercise of charismatic gifts. Anything that was even slightly false was questioned and as an example, house churches were dangerous places to be for anyone wishing to indulge in super-spirituality.

Unnecessary meetings were scrapped, along with cumbersome committees; silliness in charismatic things was given short shrift, and ridiculous prophecies were given no houseroom at all. There was the development of genuine fellowship and great generosity, and in the realm of demonology there was no dualism whatsoever; Christ was King over all.

The Toronto Blessing was taken on board in a most indiscriminate manner, because something remarkable undoubtedly was happening.

However, in a concerted attack on legalism, diligent application to the Bible itself also came under attack, and whether the message was intended or not, large numbers of Christians began a process of taking personal Bible study less and less seriously. At the same time, expository and doctrinal preaching came to be regarded as old hat, intellectualism, heavy and wearisome.

As a result, there has emerged a famine of the Word of God, and whilst I do not believe that this is confined to the charismatic churches it has nevertheless left large numbers of Christians without the capacity to judge for themselves from Scripture whether a thing is of God or not. They are defenceless against error, in the form of both doctrine and practice, taking hold of the Church of God.

Misuse of Scripture

It even becomes possible for leaders to seriously misquote the scriptures and the people believe that God is speaking. One video of the day showed Rodney Howard-Browne addressing an audience of thousands who cheered as he declared, “Don't try to understand this. Don't you know the natural mind cannot receive the things of the Spirit of God?”

This is taken from 1 Corinthians 2:14 and is almost a correct quotation. Paul actually says 'the natural man', not 'mind', and he is clearly referring to unregenerate man, non-Christian man. Paul goes on to talk about the Christian man, and asserts that this man has the mind of Christ (v16 of the same chapter). Such a man is, 'a spiritual man' and is required to judge all things (v15). What the Apostle Paul teaches is the complete opposite of what Browne is saying, and yet Christian people sit there cheering this appalling manipulation of the word of God.

Many people in the Toronto movement eventually took steps to put some distance between themselves and Rodney Howard-Browne, but many did not. This dictum of Browne's: that is, the by-passing of your mind and your critical faculties, has been carried far and wide into the Toronto Blessing churches and has become a fundamental factor in the whole 'receiving process' of this phenomenon.

I quote examples of what has been said in English churches.

“Don't let the Bible get in the way of the blessing.”

“Some of you Bible-lovers need to put it down and let God work on you.”

“The Bible has let us down. It has not delivered the numbers we need.”

“You must not let your mind hinder the receiving of the blessing.”

The result of all this is that when a new teaching or a new experience comes along, many Christians have no way of assessing whether or not it is of God. Even when the Holy Spirit with them is telling them 'This is very queer', they jump in just in case it is God at work they do not want to miss him.

There has emerged a famine of the Word of God, leaving large numbers of Christians defenceless against error.

If people act in this way, it is inevitable that they will end up in trouble sooner or later, and many well-meaning charismatics have been up one blind alley after another.

The dangers are compounded by the fact that too many preachers/leaders have few skills in expounding the scriptures and laying out the truth before the people. Some hardly speak from the scriptures at all, and of those who do, too many spend their time spiritualising and allegorising them.

Conclusion

The burden of what I am saying is this: within charismatic churches great expectations have been built up among the people of God; expectations that something spectacular, something extraordinary, something perhaps even sensational is going to happen.

Disappointment has followed disappointment, but no-one can possibly be satisfied with the simple life of patiently enduring hardship as good soldiers of Jesus Christ, nor faithfully persevering in the face of setbacks, disappointments and defections as the Apostles evidently had to; no, there must be something very big round the next corner.

But because we live in a day when personal knowledge of the Bible is at its lowest ebb for years, and the capacities for discernment and spiritual discrimination have been discarded, the people of God are left wide open to almost anything.

Am I asserting that absolutely nobody in any pro-Toronto church has received any blessing at all from God? No, because God is always eager to bless hungry children who are truly seeking his face and I am therefore in no doubt that there will be individuals who have been truly blessed of God.

However, from my own experience, I have to add that it is on nothing like the scale that people would have us believe. There have not been huge numbers of lives remarkably changed, nor have there been large numbers of conversions, nor have there been significant numbers of healings. I shall have more to say about this next week.

Next week: was the Toronto Blessing biblical – and does it matter?

Originally published 1995. Revised and updated December 2017.

Paul Luckraft surveys the Barnabas Fund’s short booklets on Islam.

(See base of article for ordering information)

Is the Muslim Isa the Biblical Jesus? (Patrick Sookhdeo, 2012, 24 pages)

This is one of the most important questions to ask when it comes to comparing Islam with Christianity, and a fitting starting point for our survey of booklets produced by the Barnabas Fund.

Islam is the only non-Christian religion which mentions Jesus in its holy book and yet it “denies His deity, His atonement, and His supreme place as Lord of all” (p5). The person of Christ is clearly a challenge to Muslims and likewise their response to Jesus challenges Christians.

The booklet sets out how Islam views Jesus (called Isa) in both the Qur’an and the Hadith (traditions) with lots of quotes from both which leave us in no doubt about the fundamental differences between the Muslim Isa and the biblical Jesus. There is also a short section on the role of Isa in the Islamic apocalyptic narrative, namely that he will return (as a Muslim) to fight and destroy the enemies of Islam which, of course, includes Jews and Christians!

Overall the booklet “explores Muslim beliefs about Jesus [and] shows how incompatible they are with the Christian confession of Jesus as Lord and Saviour” (p7). Although Islam reveres Isa as a prophet and miracle worker, its claim that he was a mere human being is the major point of departure from Christianity. For Christians who seek common ground with Islam it is important not to ignore or suppress the real differences over these two views of Jesus.

For those seeking to witness to Muslims here is a useful booklet, full of facts to help them discuss and debate from a secure place of knowledge.

In the same series…

Four other booklets in the same series also help equip Christians to this end. ‘What is Islam?’ is a useful 8-page summary covering the history and background of the Quran, Sharia law and what Muslims believe and practice. It concludes with two pages on the different kinds of Muslims in the world today, including Sunni, Shia, Sufi and Wahhabi.

‘What is Sharia?’ adds to the section in the above on the topic of Sharia. It covers its development and characteristics, and discusses the challenges of Sharia in Western countries.

‘Islam and Truth’ tackles the doctrine of taqiyya (dissimulation or concealing true beliefs and motives), and ‘Islam and Slavery’ provides an historical survey of how Islam has interacted with the contentious issue of the enslavement of human beings.

The UK, Islam and Operation Nehemiah

There are two other much longer booklets (just over 50 pages each) which may interest readers who want to know more about Islam in the UK. Both are written by Patrick Sookhdeo and explain the aims and objectives of the Barnabas Fund’s Operation Nehemiah, a project dedicated to the spiritual transformation of the UK.

One of these (‘Slippery Slope’) focuses on the increasing Islamisation of the UK, but also covers similar trends in Europe. The chapters are simply titled ‘Immigration’, ‘Integration’, ‘Islamisation’ and ‘Implications’. It ends with the mission statement of Operation Nehemiah (based on Nehemiah 3, rebuilding the walls) and encourages readers to sign up and support the mission.

The second booklet (‘The Way Ahead’) ends in a similar fashion and is subtitled ‘Returning Britain to its Christian Path’. This may well be on the heart of many who have experienced recent changes in society and at the very least want to understand this better, if not be spurred into action.

The retreat of Christianity in public life over recent decades has created a vacuum that has lent itself well to the increasing influence of Islam. This booklet is an eye-opening and thought-provoking assessment of what has become a vital aspect of the UK today and should be required reading for those wanting to engage in the important debate of how Britain will develop in the years to come.

Ordering information

All booklets are £1 each. Order from the Barnabas Fund website, by telephoning 02476 231923, or by writing to Barnabas Books, 9 Priory Row, Coventry CV1 5EX.

Peter Fenwick looks at the roots of the Toronto blessing.

It is the Church's task to proclaim God's will and intentions to the world: a world which over the past 50 years has progressively abandoned God's laws and standards.

The condition of society is now so serious that many Christians, myself included, believe that only a full-scale revival can reverse this moral decline.

Since January 1994 the Toronto Blessing has been hailed as either a great revival or its precursor. Because of the earnest desire for revival in the hearts of many it is understandable that these claims have been widely accepted, but we must recognise that their hopes and expectations have led many people to embrace the movement without fully considering all the implications.

Can we be sure that the Toronto Blessing was a genuine move of God? There were many features of the Toronto Blessing which have given me grave cause for concern; features which, if unchecked, will seriously impair the church's ability to perform its God-given task.

My greatest fear springs from the fact that the Bible no longer occupies the place which once it did in the evangelical community. Indeed, the whole controversy surrounding the Toronto Blessing is in fact a major battle for the Bible. Traditionally, evangelicals have sought a firm biblical foundation for all matters relating to doctrine and conduct. It is my contention that the Toronto Blessing represented, in its day, the most recent stage in a process whereby this tradition is being gradually eroded. Am I right to fear that it will soon be abandoned altogether?
In this article I will set out the stages which preceded the Toronto Blessing in the process of erosion to which I have referred. It will, I hope, become clear that the Toronto Blessing is no sudden or unexpected phenomenon; but that in fact the ground has been well prepared by the acceptance of previous unbiblical practices.

Over the next two weeks I will also offer an explanation as to why the Church has become vulnerable to such errors and indicate the features of the Toronto Blessing which are unbiblical.

Because of earnest desire for revival, many have embraced the Toronto movement without fully considering all the implications.

Unbiblical Practices

During the 1980s and early 1990s a number of practices were introduced, mostly in the charismatic churches, which had either no biblical foundation or only a very dubious one. These practices were accepted without question and are now a normal part of much charismatic theology. Here are some examples.

End of meetings ministry times

This is now a normal part of many charismatic meetings, both in churches and in joint celebrations. People are called forward for prayer and usually laying on of hands, with a view to deliverance from rejections, hurts, abuses, fears, inadequacies and such-like; the hope is that they will go on in a more positive way of living. Sometimes people are prayed for in order to receive particular gifts. Usually the subjects of prayer have little, if anything, to do with the content of the sermon.

All of this has been a common part of charismatic meetings for a long time, despite the fact that there is neither precedent nor teaching anywhere in the New Testament for this practice.
It has to be said that it has not created any significant opposition, since it has seemed harmless enough and has surely been practised out of good motives; what can possibly be wrong with seeking to bless someone? The fact that in many cases the same people come forward time after time has also not raised too many questions.

'Word of Knowledge' healing meetings

This again is a very common charismatic practice. Someone, usually from the front of the church, but not exclusively so, makes a succession of statements to the effect that, 'There is someone here with...' and there follows the recital of a number of ailments. People are expected to stand, declaring themselves to be the person referred to. Prayer is made and the whole procedure moves on. There is often little or no checking out as to whether a healing has taken place.

However, the real point at issue is that this technique was never practised by Jesus nor by any of the apostles at any point in the whole of the New Testament. This has not been considered important by those concerned, since the assumption is that from time to time some people do actually get healed, and therefore the feeling is that if it works, albeit occasionally, it is acceptable.

During the 1980s and early 1990s a number of practices were introduced, mostly in the charismatic churches, which had either no biblical foundation or only a very dubious one.

Demons as the cause of sin

Over the last 40 years or so, there has been an ever-increasing tendency to identify demons as a primary cause of sin in Christians. It goes without saying that if a demon is causing certain sinful human behaviour, then repentance for sins is not appropriate and is rarely called for; the matter will be dealt with by exorcism. The blame for sin can be laid fully at the door of the demon.

Once again this is profoundly contrary to New Testament practice and teaching.

The doctrine of territorial spirits

It has for a number of years been sweepingly assumed that hamlets, towns, cities or nations are dominated by specific spirits whose size and power is appropriate to the population mass over which they are said to rule.

It is consequently assumed that effective evangelisation of such a location will not happen until these territorial spirits have been engaged in spiritual warfare and decisively expelled. This is not the same as praying for the conversion of one's friends and family. It is praying for the extermination of these evil spirits and very often actually addressing them.

There is not a shred of New Testament teaching or practice to support this kind of activity. The theology of it is based on a passage in Daniel (10:13) where the Prince of the kingdom of Persia is said to have withstood an angelic helper sent by God to Daniel. This Prince of the kingdom of Persia hindered the angel for 21 days.

It is pure speculation to assert that this Prince was a demon. Since Daniel was not waging spiritual warfare in the modern sense of the word; since there is not another single example in the whole of the Bible of this sort of activity; and since we are given no theological explanation of it all, it is therefore astonishing that a definitive theology has been built up from this brief incident and has introduced into the charismatic church what is now a very dominant practice.

As I have already said, this practice is deemed to be vitally necessary before proper evangelisation of a particular territory can be expected to succeed. For almost 2,000 years the Church has not known this dogma and consequently has been unable to engage in this activity. It is amazing that it has nevertheless achieved such astounding success at different times and in different places.

These practices were accepted without question and became a normal part of much charismatic theology.

Christians Vulnerable to Error

The whole point of presenting these examples (and there are others) is to demonstrate that the charismatic movement has been taking on board teaching and practices that have either no, or at best flimsy, biblical foundation and turning them into dogma.

It is almost certainly true that many members of charismatic churches do believe that there actually is a biblical foundation, and this fact will raise a different concern in subsequent articles.
But the ground for accepting such practices has been well and truly prepared and into this situation there has come an even more unbiblical teaching, namely the Toronto Blessing.

Next week: Two factors which have made the charismatic church vulnerable to departures from biblical truth and practice: the rise of restorationism and a decline in biblical knowledge.

First published in 1995. Revised and updated (including all references to time frames) November 2017. Previous articles in this series can be found here.

How the charismatic movement took on the characteristics of its social surroundings.

Last week we looked at the social and cultural characteristics of pop culture as it developed through the 20^th Century. This week we move on to see how this shaped the Church.

Youth-Dominated

Many of the founding fathers of the charismatic movement in Britain were men of deep spirituality, personal commitment to the Lord Jesus and with a passion to share Christ with others. Many of them, such as Denis Clark, Arthur Wallis, David Lillie, Campbell McAlpine, Michael Harper and Tom Smail - to mention just a few - were steeped in the Word of God and utterly committed to the promotion of New Testament Christianity. This, indeed, was their major objective, namely the restoration of authentic New Testament principles to the life of the Church.

There were many other men from conservative evangelical or Brethren backgrounds whose study of the Word of God led them to believe that the 20^th Century Church had strayed woefully from the New Testament pattern. They longed to see the restoration of the five-fold ministries, of the recognition of baptism in the Holy Spirit and of the exercise of spiritual gifts within the Church. Their witness within their denominational institutions often stirred heated opposition and many were ejected from their fellowships.

In the late 1960s and early 1970s a few house church groups began to be formed, although this was never the intention of those who longed to see the restoration of New Testament teaching and practice in the Church. In the early days there were men in leadership of these new fellowships who were of sound biblical scholarship and considerable spiritual maturity. But, as so often happens in a new movement, it is not the thinkers who prevail but those who are the most convincing 'charismatic' personalities, popular speakers and natural leaders.

Young men rapidly took the initiative, both in forming new fellowships and in taking leadership. This was fully in line with the prevailing mood in Western society. These young men owed no allegiance to traditional Church or denominational institutions. They were untrained for leadership and most of them had no theological education. They rapidly developed new styles of worship using guitars, which were ideal for home groups, and new styles of meetings and leadership.

As so often happens in a new movement, it is not the thinkers who prevail, but those who are the most convincing ‘charismatic’ personalities. 

Anti-Tradition

The new house fellowships soon attracted those who were discontented with their traditional denominational churches. This, of course, is inevitable with any new movement. When David was outlawed by King Saul and took refuge in the hills, it is recorded that, “All those who were in distress or in debt or discontented gathered round him, and he became their leader” (1 Sam 22:2).

Something like this happened in the early days of the house church movement. Many who were dissatisfied with the lifelessness of the denominational churches were attracted by the informality and freshness of the house church fellowships. The early days saw many groups split away from a parent group and form new fellowships. These splits often occurred on the grounds of teaching or practice, but in reality new young leaders were arising to challenge an established leader and form their own fellowships.

The emphasis was upon all things new in response to the new experience of the baptism in the Holy Spirit. This was a new day. God was doing a new thing. Old established practices in the denominational churches were considered stumbling-blocks to what God wanted to do among his people. The Holy Spirit was sweeping away the dead wood in the Church and there were many calls for people to come out of the mainline churches because God had finished with the denominations.

These calls did not come from mature Bible teachers such as Denis Clark and Campbell McAlpine, who never formed new fellowships and whose ministries were trans-denominational. They came from the young men who eagerly seized the opportunities for leadership presented by new teaching and the impatience of many within the traditional churches to move faster than their pastors deemed to be wise.

In Brighton, for example, when Terry Virgo founded the Clarendon Fellowship he was joined by a large proportion of the congregation from St Luke's, Brighton and Hangelton Baptist as well as individual members from churches in the surrounding area.

Young leaders eagerly seized opportunities for leadership presented by new teaching and the impatience of many within traditional churches. 

Similar things happened in many other parts of the country, where house fellowships sprang up and rapidly attracted members of the mainline churches. These congregants were longing to experience new life in the Spirit and felt constricted by the traditions which bound them in the churches they had attended for many years.

It was a time of splits, of fission and fusion, as house fellowships multiplied, outgrew their drawing-room bases and began worshipping in scout huts and school halls. There were many cries of sheep-stealing and counter-charges of being blocks to the Holy Spirit. There were many hurts, but it is now a long time ago and most wounds have healed. The new fellowships are an established part of the Church scene. Their leaders are prominent in the charismatic movement alongside those in the mainline churches.

Most of the new fellowships planted in the 1970s or early 1980s have now aligned themselves with one or other of half a dozen streams such as Pioneer, New Frontiers, New Covenant or Ichthus, each of which is now an independent sect or a mini-denomination.

At the time these new fellowships were being formed, a significant renewal movement was taking place within the mainline churches themselves. Many ordained ministers quite independently experienced the baptism of the Holy Spirit and began to lead their congregations into renewal in the Holy Spirit. Many suffered considerably in doing so while others saw quite spectacular results. Colin Urquhart in Luton, Trevor Dearing in Hainault, David Watson in York, David Pawson in Guildford and many others each attracted large congregations and saw the renewing of the spiritual life in the churches they led and the exercise of spiritual gifts among the people.

It is questionable in hindsight whether it was ever right to fragment the Church by the formation of numerous new fellowships, or whether it was God's intention to renew the existing structures. The new eager young leaders reflected the spirit of the age, both in their impatience to get on with the new thing, and with their anti-traditionalism which regarded all things of the past as only being fit for ridicule and rejection.

Certainly the Church was in need of a radical shake-up and spiritual renewal, but was it really necessary to tear apart the Body of Christ so wantonly and create such division? Would a little more love and patience have enabled renewal and a new unity to run right across the denominations? Was this God's intention for his Church?

It is questionable in hindsight whether it was ever right to fragment the Church by the formation of numerous new fellowships, or whether it was God's intention to renew the existing structures. 

We shall never know the answers to these questions, but it is a fact that the decade of the 1970s which saw the greatest fragmentation of the Church was also the decade of the greatest social unrest, the height of the social revolution.

A spirit of rebellion was running right through the nation with numerous strikes in industry and a vast increase in marriage breakdown and sexual promiscuity, with all the accompanying evidence of the rejection of tradition and the eager pursuit of new social and moral values.

It is perhaps a strange quirk that the young rebel leaders who caused great division in the 1970s and who became the leading 'apostles' of the charismatic movement are now the very ones condemning as 'divisive' those who question the biblical validity of their teaching and practices.

Individualism

20^th Century evangelicalism has tended towards individualism due to its emphasis upon the personal nature of salvation. The seeds of individualism have been there since the Reformation, but 20^th Century Western culture has greatly encouraged this. By the time the charismatic movement was born, individualism in Western society was rampant and the new renewal movement embraced it wholeheartedly.

Unlike the corporate experience of the disciples on the Day of Pentecost, the renewal movement was entirely personal. Its emphasis was upon the personal relationship of each believer with the Father. This, of course, is perfectly biblical and in line with the promise of the Lord, but the Hebraic background to Jesus' teaching has been lost over the centuries and with it the understanding of the place of each believer within the corporate community the Body of Christ.

Charismatic renewal is highly 'me-centred'. Each individual is encouraged to discover their spiritual gifting. Indeed, the gifts are regarded as personal possessions rather than together making up the spiritual attributes of the community of believers.

This individualistic concept of the gifts has led to some erroneous teaching, highly dangerous for the health of the Church, such as the 'positive confession' or 'faith movement' which has emphasised physical and materialistic values such as health and wealth. Its proponents have taught that God wants all his people to prosper, to be healthy and wealthy and that through faith or 'positive confession' these things can be obtained.

This teaching is fully in line with the desires and ambitions of Western acquisitive materialistic society which no doubt accounts for its popularity among charismatics, despite it being the very opposite of the teaching of Jesus!

Much of the preoccupation of charismatics with the exercise of spiritual gifts has been me-centred: me and my health, my wealth, my family and my personal relationship with God. The exercise of spiritual gifts thereby tends to meet the personal needs within the fellowship. The servant nature of discipleship - saved to serve - tends to become lost.

Much of the charismatic renewal movement has been me-centred: me and my health, my wealth, my family and my personal relationship with God.

Charismatic worship has both reflected this me-centredness and helped to reinforce it. A very large number of worship songs and choruses use the first person singular rather than plural. One of the great benefits of the renewal movement has been to heighten each believer's awareness of the presence of God and thereby to heighten each individual's active participation in worship and deepen their spiritual apprehension of God. This is wholly good, but the danger of an overemphasis on individualism is a loss of the corporate and thereby a loss of the essential nature of the New Testament Church as the Body of Christ.

Personal Involvement

If you walk into a strange church, you can usually know instantly whether it is charismatic or traditional. If it is traditional, the congregation will fill up the back pews first; if it is charismatic they will fill up from the front. In the traditional church the congregation is passive, the people are there to be ministered to by choir, readers and preacher; in the charismatic church the people are there for active participation. They want to be fully involved in worship with the freedom to wave their arms, clap, dance and give physical expression to their emotions.

This DIY worship is very much in line with the spirit of pop culture. Amateur musicians, worship leaders and singers give a performance at the front which is enthusiastically supplemented by the active participation of the congregation.

In the new sects which arose out of the house church fellowships, the preachers and pastors were also untrained. Hardly any of them had any formal theological training in a theological college or university theology faculty. A few had been to a Bible school although many of the younger leaders had received some sort of training from schools set up within their own sects. These were non-academic and simply pass on the limited teaching of the leadership.

This represents one of the greatest dangers of the charismatic movement, where the emphasis has been increasingly on experience-centred or revelationary-centred leadership with increasingly less emphasis upon biblical scholarship.

One of the greatest dangers of the charismatic movement is its emphasis on experience-centred leadership over and above biblical scholarship.

As the charismatic movement has tended to become increasingly driven by the leaders of new sects in concert with a handful of leaders from the mainline churches, few of whom are men of outstanding scholarship, the gap between biblical truth and current charismatic practice has widened.

The anti-professionalism of pop culture has been present in the charismatic movement from the beginning although leaders have been quick to assert their own authority. The excesses of heavy shepherding, which scarred many people's lives during the 1980s, have largely disappeared, although the authoritarianism of sectarian leadership has left its mark. Individual believers are encouraged to be fully involved in worship and the exercise of spiritual gifts, with the exception of the gift of prophecy, which is permitted as long as it is supportive of the leadership.

Next week: The final three characteristics of pop culture are compared to the Church: sensuousness, lawlessness and power.

First published 1995. Revised and serialised November 2017. You can find previous instalments in this series here.

Searing criticism of ‘pansy’ Christians who fail to challenge godless culture.

Much of Western society has been bewitched by a political elite seeking to change the order of God’s creation, with the result that the Church has lamely retreated from the public square with a message that could otherwise challenge it.

In a passionate call for Christians to engage with today’s world (Gospel Culture, published by Wilberforce Publications), Joseph Boot packs a powerful punch. Rarely do you find an academic/theologian calling a spade a spade, but it was a most refreshing experience as I became thoroughly absorbed in this scholarly work despite the author’s frequent use of words with which I am unfamiliar!

He castigates many of today’s Christians as being part of a “weak, ineffectual, intellectually impotent, compromised and complacent church culture of inward Christian pansies” by the way in which they have allowed the world to dictate how the Church should be run.

And he concludes that much of the Western Church has failed in its mission to bring the Word of God to every aspect of life. For the most part, he argues, we have subscribed to a heretical ‘Two Kingdom’ theology separating the sacred from the secular as a convenient excuse for not engaging with an apostate Western culture.

We retreat into our holy huddles and dare not raise the issue of politics in our pulpits, with the result that congregations are rarely, if ever, encouraged to weigh topical debates in the light of Scripture.

The Bible Speaks to the World

But this is God’s world, and the Bible speaks of all life – there is no big issue of our day on which it doesn’t have something pertinent to say. On the issue of abortion, for example, Boot’s experience has clearly mirrored my own with the way some church leaders don’t seem to see this as a topic on which the Bible speaks, and on which they ought to be giving guidance to their congregations.

In a passionate call for Christians to engage with today’s world, academic/theologian Joseph Boot packs a powerful punch.

When I was asked to lead intercessions at a church of which I was once a member, I included this issue in my prayers as it was being discussed in Parliament. But after being told off by the vicar for doing so on the basis that there were politicians in the church who might have been offended, my wife and I promptly left the church – for good!

Joseph Boot says we are not only called to win converts to Christ; we are called to be salt and light in a dark world and thus affect the culture around us, as our forebears did in bringing an end to slavery, child labour, illiteracy, poor health and much more.

But more recently we have allowed the secularism and humanism of the political and media elite to influence how we think, so that we are now effectively conforming to the world rather than being “transformed by the renewal of our minds” as St Paul urged the church at Rome (Rom 12:2).

Recovering the Full-Orbed Gospel

Boot argues that today’s political agenda is a resurgence of ancient witchcraft with its manipulative and brainwashing techniques.¹ And many of our churches have been influenced by it – a pretty damning and alarming thought. Disengaging from the public square was a “fatal flaw” which led to endless divisions among Christians “frantically drafting peace treaties with non-Christian thought”.

I guess this is why I’ve struggled for 40 years to convince Christian leaders in this country of the need for a media bringing a biblical worldview to mainstream debate. And I concur with the author’s statement that “for us to deny that we have a task on the earth to apply his salvation victory and lordship, his beauty and truth to all aspects of life and thought is to renounce Christ.” (author’s emphasis).

Boot argues we are not only called to win converts to Christ; we are called to be salt and light in a dark world and thus affect the culture around us. 

Just because culture is being relentlessly driven in the opposite direction to Gospel teaching, doesn’t mean we shouldn’t challenge it. It leaves the public at large not only alienated from God (and we are called through the Gospel to reconcile man with God) but now seeking to alienate God’s world from its Maker - “to separate what God joins and join what God separates”.

We desperately need a recovery of a truly scriptural view of life – “a full-orbed gospel” that takes God at his word and understands and applies the implications of Christ’s resurrection to all of life.

Dr Boot’s sphere of influence straddles both the UK and Canada. As well as being founder of the Ezra Institute for Contemporary Christianity and senior pastor of Westminster Chapel, Toronto, he is director of the UK’s Wilberforce Academy and head of public theology for campaign group Christian Concern.

Gospel Culture (2017, 128pp) is available for £5 + P&P. Also available as an e-book.

Notes

1 Boot writes: “If we are to understand the radical changes in our society today as inspired by diabolic principalities and manifest in ideological strongholds that set themselves up against the knowledge of God (Ephesians 6.12; 2 Corinthians 10.4-6), then we must grasp the essential instrumentality of modern political life as engaged, wittingly or not, in witchcraft – employing a ‘secret’ (elitist) knowledge in an attempt to join opposites.”

He further explains: “Our current culture is thus bent on defacing the image of God by denying that man is man and woman is woman, by negating the God-given nature of marriage and by politically manipulating people to believe and act as though an illusion were true – that homosexuality is normative, gender is fluid and that androgyny is the human ideal.”