This isn’t the first biography to be written about John Wimber. His wife, Carol penned an insider-memorial to him a few years after his death in 1997, entitled, The Way It Was.

But, a quarter of a century later, this fresh study provides a much fuller picture of the controversial, pioneering charismatic church leader than we’ve ever been afforded up to now. The work is a research-based, chronological biography, initially written as a PhD dissertation.

Early life

The book acts as a fascinating eye-opener into the life of Wimber; there’s so much previously unpublished information here that truly helps the reader understand the affable figure behind the warm smile.

We’re taken back to Wimber’s traumatic Missouri (then Illinois) childhood – the effect of his largely absent father’s alcoholism was that seeds of severe rejection were sown in the young boy’s heart, which had negative repercussions on his later relationship with his heavenly Father.

John’s early love of music is explored, leading to a highly successful career in the rock industry (he was drummer with the world-famous The Righteous Brothers for a while).

This fresh study provides a much fuller picture of the controversial, pioneering charismatic church leader than we’ve ever been afforded up to now.

John and Carol’s radical Christian conversion into a Quaker church is covered. Experiences with the Holy Spirit caused John to leave that church, and to resign his position as church growth consultant at Fuller Theological Seminary, then to plant a new fellowship under the covering of Calvary Chapel.

Vineyard arises

The birth of the Vineyard movement, along with Wimber’s developing signs & wonders and power evangelism theology, is covered in detail. His theology was a practical one, and his thoughts on physical healing and the Kingdom of God as ‘already-and-not-yet’ evolved during these early years.

Wimber was well known for his casual appearance and laidback approach, and for his naturally non-religious stance; popularising terms like ‘More, Lord’ and ‘Doin’ the stuff’.

Wimber was an audacious pioneer, and as such, he made numerous mistakes. But he was disarmingly modest, rarely being afraid to admit former errors. ‘After all’, he used to say, ‘I’m just a fat man on my way to heaven’.

But it was his obvious strengths (as leader, visionary, communicator, etc) that led, in the early 1980s, to Wimber being at his most popular and influential. He soon began to attract an increasing barrage of criticism, much (though not all) of it from cessationist believers perturbed at the incredible success of his ‘heretical’ teaching. Though it must have pained him, Wimber felt led not to respond to much of it.

Wimber confessed to being completely overwhelmed by the accuracy of prophetic words given by these men, not least Paul Cain.

Controversial concerns

Particular concern arose over his embrace of the so-called Kansas City Prophets from the late 1980s. Wimber confessed to being completely overwhelmed by the accuracy of prophetic words given by these men, not least Paul Cain. He later confessed that he allowed his critical thinking to be overtaken by the emotional impact these words had on him. It was only after huge controversy erupted over various scandals surrounding the KCPs that Wimber began to distance himself from that group.

A similar thing happened just a few years later, when the Toronto Blessing burst onto the scene. Similarly bizarre manifestations had attended Wimber’s early Vineyard meetings, so he had no problem accepting these unbiblical phenomena as being a consequence of the Spirit’s moving. I remember attending a Vineyard meeting in Manchester as late as 1996, where Wimber directly encouraged TB emotionalism in what was a directionless and somewhat disturbing meeting.

Very shortly afterwards, Wimber took a change of heart, and decided that Vineyard was emphasising the TB far too prominently. He aired his views with leader of the Toronto Airport Vineyard, John Arnott. Arnott was unrepentent, so Wimber controversially disfellowshipped the TAV.

Similarly bizarre manifestations had attended Wimber’s early Vineyard meetings, so he had no problem accepting these unbiblical phenomena as being a consequence of the Spirit’s moving.

This created a further barrage of criticism, Wimber being accused of heavy-handedness and of effectively quenching the Spirit. Dawson sees Wimber’s handling of Toronto as simply part of his flawed character, although she makes it clear that on his deathbed, Wimber admitted he got it wrong. (p. 207).

Like Wimber, like Dawson

And herein lies part of the problem with this study. It is not analytical in its treatment of so many of the issues in Wimber's ministry – signs and wonders, the KCPs, the Toronto Blessing, etc. None of these doctrines and practices receive the indepth, critical assessment they require. I find this surprising in what is supposed to be an academic study originally written as a PhD thesis.

Dawson also appears to focus on the successes, being selective in the words and prophecies she chooses to prioritise in outlining the course of certain events, making out as if everything that subsequently happened was made clear to Wimber or one of the ‘prophets’ in advance. This gives an air of bias and comes over as a tad disingenuous.

None of these doctrines and practices receive anything like the indepth, critical assessment they require – far from it.

The book is well-written, thoroughly researched, and includes an impressive 30-page bibliography, appendices and timeline. Wimber was a fascinating figure; loved by virtually all who knew him – full of charismatic colour and, equally, controversy.

Despite gushing endorsements from the likes of John Arnott, Randy Clark and Mike Bickle, this, disappointingly, is not the incisive study of Wimber's life that I was looking for – though it does make for a highly informative and compelling life-story.

‘John Wimber: His Life and Ministry’ (300pp) is self-published and is available from Amazon for £12.00 (inc p&p).