The New Charismatics

I just finished reading The New Charismatics by Richard Quebedeaux. The book is a history of the charismatic movement up until about 1973. I learned a lot from the book and it’s a subject I wanted to know more about, since it involves my Mom and the trajectory she took quite a bit. Some random observations from the book:

§ Early, Azusa-street era Pentecostalism was generally a phenomenon that began amongst the poorer and less educated segments of society. It was an *outside* movement which established its own denominations, like the Assemblies of God. Although it sprung from the same ground as the Holiness and Fundamentalist movements, those movements rejected it as aberrant.

§ The Charismatic movement came into being in the very late 50’s and throughout the 60’s. It was an *inside* movement which told people to stay in their churches. People often became better students of the Bible and better Christians as a result of the baptism in the Spirit. It was a movement that occurred more amongst the middle and upper classes, and professionals, thus engendering more respectability than the Pentecostal movement had.

§ The Jesus People movement was another *outside* force. It rejected existing churches as hypocritical and dead. It largely died when the Hippie fad died around 72 or 73. Many of the Jesus People moved into the churches that they had condemned a few years before and for all intents became part of the broader charismatic renewal.

§ The charismatic movement was ecumenical. It spanned Lutheran, Anglican, Presbyterian, Roman Catholic and Eastern Orthodox churches. Believers often united in local prayer or Bible study groups based upon the common experience of Spirit baptism and according to Quebedeaux, doctrine was not as important as love for Jesus. This accords with my Mom’s experience of Women’s Aglow, a charismatic prayer meeting/Bible study for women that crossed denominational boundaries.

§ Speaking in tongues was largely a learned experience. The book says:

William Samarin, a prominent linguistics scholar, suggests that glossolalia consists of strings of generally simple syllables that are not matched systematically with a semantic system. Moreover, it is clearly “learned behavior” – a linguistic phenomenon that can occur independently of any participating psychological or emotional state.

This is something that has always bothered me about the modern tongues experience. If it is essentially nonsense syllables that I learn how to say by practicing, then how is it a sovereign move of the Holy Spirit upon me? I don’t think it is and yet I have heard charismatic teachers say this sort of thing is OK, that you learn how to do it, God doesn’t come upon you and make you do it. To me, that doesn’t seem like what the New Testament experience was.

§ One interesting fact that the book only refers to obliquely is the outpouring of Spirit baptism in Kara Kala, Armenia around 1880. Apparently, Russian Orthodox believers had experienced outpourings of the Spirit even earlier than this, and were carrying the message to Kara Kala. This website says:

In view of his great need, it has always seemed surprising to me that Grandfather did not accept right away the strange message that had been trickling over the mountains for nearly fifty years. The message was brought by the Russians. Grandfather liked the Russians all right, he was just too levelheaded to accept their tales of miracles. The Russians came in long caravans of covered wagons. They were dressed as our people were, in long, high-collared tunics tied at the waist with tasselled cords, the married men in full beards. The Armenians had no difficulty understanding them as most of our people spoke Russian too. They listened to the tales of what the Russian called ‘the outpouring of the Holy Spirit’ upon hundreds of thousands of Russian Orthodox Christians. The Russians came as people bringing gifts: the Gifts of the Spirit, which they wanted to share. I could just hear Grandfather and Grandmother talking late into the night after one of these visits. One had to admit, Grandfather would have said, that everything the Russians were talking about was Scriptural.

At some point, the family of Demos Shakarian was warned to flee Kara Kala, which they did shortly before the entire village was massacred. The Shakarian family ended up in…you guessed it, California, just when the Azusa Street outpouring began. Thus the mystical gifts poured out in Russia were transported to Armenia and then blended with the Azusa Street outpouring which kickstarted the entire Pentecostal wave across the globe.

§ One early Anglican leader of the movement said that the baptism of the Holy Spirit did not in any way necessitate changing music styles in the church to what we now see. He thought a church could continue in a totally high church fashion with hymns, etc. and that the gifts would be better practiced at home or in small groups. In other words, baptism did not equal worship style. I think this point is totally obscured today.

§ The book talked about the origin of the term “Center” for a church. Melodyland Christian Center in Anaheim was one of the first places to use the term – which I abhor. Apparently it was originally supposed to mean a place where Christians from many denominations could worship without leaving their home churches, a “center” for them to gather but not a home church. Now of course the name is a plague on many churches.

§ Although the book does not mention him, it led me to find out about Lonnie Frisbee, an oddly named hippie who converted while on acid and was instrumental in the explosion of Calvary Chapel Costa Mesa and the first Vineyards. He was friends with Chuck Smith and John Wimber, he also converted Greg Laurie. Oh, and he was gay. Or perhaps we could say that he struggled with being gay. If you want to illustrate the confluence of the sexual revolution, the overthrow of tradition and the explosion of the charismatic movement, the life of Frisbee is one of the best places to look. Frisbee died of AIDS in the mid 90’s and Chuck Smith compared him to Sampson at his funeral.

§ The trajectory and orthodoxy of many of these folks was not good. The author seems enamored of the liberation theology of that day, Vatican II, and the societal upheaval taking place. The fact that this movement led to the prosperity gospel, women’s ordination, liturgical chaos, homosexual ordination, and so forth is not encouraging. At the same time, much good resulted from the movement, and chaff should be expected alongside the wheat.

A Theology of Space Travel 1.6

Anglican, Arian and later Baptist scholar William Whiston authored A New Theory of the Earth, From its Original to the Consummation of All Things. In it, he argues that it seems absurd that our vast universe is made only for the use of man, as on page 71:

But then as to the consequence, that therefore the Creation is no farther to be extended, or at least not so far as here it must otherwise be, to the Sun and Planets; nay, with the most to the inumberable Systems of the fix’d Stars; ‘tis to me so natural an necessary, that methinks ‘tis perfectly needless to go about the Proof of it. That so vast and noble a System, consisting of so many, so remote, so different, and so glorious Bodies, should be made only for the Use of Man, is so wild a Fancy, that it deserves any other Treatment sooner than a serious Confutation; and one may better think silently with one’s self, than with due deference and decency speak, what naturally arises in one’s Mind on this occasion.

If ‘tis an Instance of, or consistent with, the Divine Wisdom, to make thousands of glorious Bodies for the sole Use of a few fallen or rebellious Creatures, which were to live for a little while upon one of the most inconsiderable of them! To create an innumerable Multitude of Suns and Planets, and place them at prodigious Distances from us and from one another (the greatest part of which were never seen till the late Invention of the Telescope; and of such as are visible, the Sun excepted, the single Moon, as despicable a Body as it is, in comparison to the most of the others, is much more beneficial to us than they all put together) for the mere Convenience of one little Earth! If ‘tis wise and rational to make the Sun more than 220,000 times as big as that Globe it was to serve, only that it might be plac’d above 80 Millions of Miles of Miles off (for in a nearer Position it would have scorch’d and burnt, instead of warm’d and invigorated the Earth) when a small fiery Ball plac’d near us would have done as well! To make a vast Number of Planets (every way as capable of Creatures of their own) only for the Sake of us on Earth…

He also believed that the universe contained other beings who might have a different nature than our own on pages 93-94:

I cannot imagine that God is peculiarly fond of any particular Parts of the material Creation, or any more a Respecter of some Inanimate Bodies, than of Persons. He no doubt equally makes use of them all, according to their several Kinds and Capacities, in the Service of the various Species of intelligent Creatures, and in the bringing about the great Periods of Nature, and the Decrees of Heaven; which as they are in great measure unknown to us, so may they regard rational Beings very different and remote from us and our Concerns.

If we duly reflect on the infinite Nature, and unlimited Perfections, of the Divine Being, the Creator and Original of all Things; as well as on the Number, Vastness, and Glory of those his Works which are within our View, we shall see Reason to confess, there may be Millions of nobler intellectual Beings interposed between Man and God; and the whole World might be more reasonably suppos’d made at the Creation, and for the sole use of any one Species of those, than of Mankind. If therefore we be unwilling to be our selves excluded from a Share in the Intentions and Designs of Heaven, let us not exclude any other rational Creatures from the same; but be willing to suppose that as this Earth was form’d in six Days for the Sake of Man, so were the rest of the heavenly Bodies, form’d at other proper times for the Sake of other of God’s Creatures; for whom Providence ought to be allow’d to have taken a pro-portionable Care, and made a suitable Provision, as we our selves find has been done with regard to us and our Affairs.

References

New Theory of the Earth, From its Original to the Consummation of All Things. By William Whiston, M.A. London: Mr. Boyle’s Head, 1755.

As One Who Laments His Mother

I had one of those experiences in reading the Scripture today where a verse jumps out as if you had never read it before. I was in Psalm 35 and David says:

I prayed with head bowed on my bosom, as though I grieved for my friend or my brother;

I went about as one who laments his mother, bowed down and in mourning.

Since I lost my mother about six months ago, this acknowledgement of the grief involved in mourning a mother struck me. David knew the feeling, as we all will eventually if we outlive our parents.

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Queen Elizabeth on the Scriptures

She wrote this in probably 1576 or later in her copy of the Epistles of St Paul:

I walk many times into the pleasant fields of the Holy Scriptures, where I pluck up the goodly green herbs of sentences by pruning, eat them by reading, chew them by musing, and lay them up at length in the high seat of memory by gathering them together, that I, having tasted thy sweetness, I may the less perceive the bitterness of this miserable life.

A Theology of Space Travel 1.5

A comment by that old blogging personage Daniel Silliman on one of the articles in my previous post says:

The early American Puritan theologian Cotton Mather, for example, believed there could well be intelligent life forms elsewhere in the universe, and dealt with the jurisdictional question by supposing it possible that God’s dealing with humans and revelation in human history might be, ultimately, for the purpose of benifiting or educating the aliens. He imagines in the Triparadisus that the apocalyptic, world-wide conflagration might teach “moon men” about the sovereignty of God, for example.

This peaked my interest and so I found Mather’s work in question, the Triparadisus. In it, Mather writes about a conflagration of the Earth:

If the Satellit of this Earth walking in her Brightness, have any Reasonable Inhabitants, we know not what Refelections they will have, at the Beholding of what is done to this Globe, when they see GOD hath enkindled a Fire, & it hath devoured the Foundations thereof. Nor know we, how dire, how dismal, how doleful a Spectacle This may be to any other Planetts, if there be in them any Rational Spectators, of what Appearances may now be discovered here. [The Third Paradise VII]

A footnote from the editor says:

The belief in lunar inhabitants was not entirely new in Mather’s time; it had been popularized in Francis Godwin’s Man in the Moone. William Whitson even thought it presumptuous for man to conceive of himself as the whole focus of God’s creation and contended that there are millions of nobler intellectual beings out there in the solar system (New Theory, pt. I, pp. 71, 93).

Once again, this shows theologians of an earlier age having no problem with the idea of intelligent life existing outside of humanity on Earth. In this case, it is one of the uber-Puritans, Cotton Mather showing that these beliefs bridged the Protestant/Catholic divide.
References
The Threefold Paradise of Cotton Mather, An Edition of “Triparadisus”, edited by Reiner Smolinski, University of Georgia Press, Athens and London, 1999.

A Theology of Space Travel 1.4

Scott sent me a good link that ties in to the corpus of information I am assembling on a theology of space travel. The initial article kicking it off is an interview with Douglas Vakoch the Director of Interstellar Message Composition at the SETI.

NCR: You have a background in comparative religions. How does this help you in your work?

It helps when I consider the societal impact of detecting and communicating with intelligent life beyond earth. As you look at where the responses were coming from when people started taking this question seriously in the past 50 years, much of it was from Catholics. After Sputnik in 1957 there was a lot of speculation about the possibility of other beings that can go into space. Early discussions about extraterrestrial intelligence included consideration of their moral status. The Catholic response was to create typologies based on the Genesis story. Are there other worlds where there was no original sin? How do salvation and redemption work and what is their scope?

Vakoch references a strand of tradition that is much richer than I thought. Reflection on other life in the Universe stretches back through Church history, although somewhat obscurely. The blog linking to the article says:

Vakoch is a humanist among the technocrats. His job is to figure out how we might communicate with intelligent aliens out there, if and when they might one day show up. I am not sure just why NCR decided to interview him. He did not have much to say about religion, except to raise the question (he did not suggest an answer) whether these aliens have original sin and are therefore in need of redemption. I am sure that this is indeed a question that would preoccupy Christians. Perhaps NCR was fantasizing about yet another dialogue center within the Vatican bureaucracy, after those for dialogue with non-Catholic Christians (the “separated brethren”), Jews, adherents of non-Judeo-Christian traditions, unbelievers—perhaps a Pontifical Council for Dialogue with Extraterrestrial Brethren (very separated ones indeed).

A comment on the blog leads to my next post…

Sovereign Grace’s Evolving Polity

For some time, Sovereign Grace Ministries (SGM) has had “Apostles.” Now however, things have changed and the apostolic team is now the much more mundane “regional leadership team.” This post has the details. It seems like most movements that begin with a charismatic, non-institutional flux end up with a tight structure and with their own institutions. The move away from using the term apostle is a move in the right direction. Now, why aren’t they honest enough to drop the “family of churches” for the dreaded “denomination”?

Looking at the situation a bit further, notice that SGM has four men on their overarching “Leadership Team”, see here. This team is above the regional leadership team and its eight men. It’s funny as someone who believes in the episcopacy to watch these groups bump around until they find something roughly equivalent to episcopal ministry. C.J. and the Leadership Team are Archbishops, while the regional leadership team are bishops of their regions.

I find the very existence of the group alongside the seemingly similar-in-belief Acts 29 and the Grace Network to be a bit puzzling. Is there no degree of catholicity possible, even amongst churches with identical beliefs? Do atmospherics count for that much? Does John 17 figure at all in our theology these days?

And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. (John 17:11 ESV)