Reflections of a Hopeful Skeptic
Summary
What happens when two Christian scholars decide to research growing churches in the developing world that are significantly engaged in social ministry? Answer: They discover that 85% of those churches are charismatic or progressive Pentecostals. What happens next? Answer: They write a book with their findings entitled Global Pentecostalism: The New Face of Christian Social Engagement.
Donald Miller and Tetsunao Yamamori embarked in a four-year field study, traveling around the world to interview Christians in several churches engaged in their communities through innovative social initiatives. They discovered that the progressive Pentecostal movement is characterized by a holistic view of the gospel, in which Christians are not only called to save souls, but also to be engaged in transforming their communities. This movement is fueled by a worship style that aims to bring emotions, intellect, and physical body together, it is built with a flat organizational structure centered around a charismatic leader, and it emphasizes the priesthood of all believers. According to their research, this progressive Pentecostal movement is showing promising signs of social transformation and it is thriving across the globe.
Reflection
Dr. Chuck Conniry once said that we can never engage with truth outside our own human experience. I agree. To assume that the way I experience Christianity is the only way in which Christianity could be experienced would be borderline naïve realism. At the same time, we are shaped by what we experience, and my skepticism about the charismatic church was born out of those experiences.
Being a Christian skeptic means that even though I believe in the supernatural nature of Christianity, I do not always trust people’s perceptions of their religious experiences. I have met people visiting our church that decide to join us because they felt the “presence of the Spirit” in our midst while others do not come back because they were looking for a “spirit-filled” church. I am a believer when it comes to the study of the New Testament, but when it comes to believing people’s accounts, I am a skeptic.
Consequently, reading Global Pentecostalism: The New Face of Christian Social Engagement was intriguing because it was written from the perspectives of two Christian skeptics with a tone that seemed balance and objective. It brought to memory many of my experiences with charismatic Christians that have shaped my skepticism throughout the years.
The earliest of those experiences was meeting a man who was given a list of unintelligent phrases to practice during the week to help him learn how to speak in tongues. I was reminded of a friend in Mexico that was distressed because she could not speak in tongues, and her church leaders assured her that her inability to speak in tongues was an indication that she was not indwelled by the Holy Spirit. After teaching her the book of Ephesians, she was at peace, and asked me to do the study with her entire family, which I did. I was reminded of a college classmate who was told by his leaders that he had the gift of prophecy, so he would stand up in the middle of the congregation and give words from God to the audience, only to confess later that he just made it all up. Eventually he left his church and decided to attend a church that could equip him with more Bible training. I was reminded of the woman who got married just because a prophet in her church gave her a prophecy. She was now sitting in my office trying to figure out how to have a marriage with a man she never wanted to marry in the first place. I was reminded of the woman who fell on her back after the preacher touched her forehead during the altar call. She was now sitting in one of my classes explaining that she faked the fall because she was fearful not to comply. I remembered the pastor who claimed that God had revealed to him that he was to divorce his wife and marry another woman from the congregation, which he eventually did. I remembered the woman who assured me that my sister was healed from her cold just because she had declared her healed in the name of Jesus, even though my sister remained sick for days after her visit. I remembered visiting a church where people were beating their chests in frantic prayer, kneeling down at the altar. The pastor proceeded to declare that we only needed the Holy Spirit and that studying in seminary was a waste of time.
After two decades of ministry in a non-charismatic context, I’ve met many former charismatic Christians who were wounded, misled, or tired of an emotional Christian experience that was deficient in biblical training. I am a skeptic, not because I do not believe in the book of Corinthians, but because there is a lot of fake practices happening in the name of the Holy Spirit.
It concerns me when Christians feel that they are biblical because they speak in tongues while at the same time they ignore the regulating principles delineated by the Apostle Paul. It concerns me when Christians talk about the Holy Spirit coming or leaving as if He did not indwell us every single second of our redeemed life. It concerns me when Christians emphasize feeling over being, emotional experiences over character, personal revelation over biblical revelation, and emotion over knowledge.
The authors captured my concerns well in their concluding paragraph, “Religion is a rather earthy phenomenon that is mixed up with escapism, cultural baggage, and fraud. This observation is not new; it is what the prophets of the Hebrew scriptures and all of the great religious traditions have denounced.” (224) As a result of this religious reality, some Christians embrace cessationism. In my case, however, I consider myself a hopeful skeptic, knowing that God is at work and that the evidence for cessationism seems to be more experiential rather than biblical. Who am I to say that my Christian experience should be universal?
That’s why the second part of the concluding paragraph was also helpful for me, “But there is another side to Pentecostalism that marches to a different drummer, and it is this dimension of the movement—those who are leading heroic and self-sacrificial lives that has intrigued us throughout this study.” (224) A woman who has only dated faithless men would be wrong in concluding that all men are untrustworthy. In the same way, I know that my limited exposure to a Charismatic Christianity characterized by fraud does not mean that all Charismatic churches are the same. This is where I found the book highly insightful.
It was insightful to learn about the four types of Pentecostal churches (classical, indigenous, independent, and charismatic renewal) and the four different emphases that exist among this movement (legalistic and otherworldly, Prosperity Gospel, holistic gospel, and routinized Pentecostalism). I am familiar with the legalistic and otherworldly emphasis, because even though I did not grow up in the Pentecostal Church, I was also exposed to a gospel that emphasized saving souls but not social engagement. That worldview changed throughout the years, especially during the last ten years of my pastoral ministry. I started paying closer attention to the book of James as well as attending the Christian Alliance for Orphans. I was compelled to start seeking partnerships with initiatives that were engaged in standing for the cause of the orphan, widow and the displaced. Today, Ethnos Bible Church is a key player in the ministry of Foster Kids Charity and Love Is Ministry, even though we are only scratching the surface.
I was inspired by the many stories of Christians who are making an impact through a variety of innovative ministries. In light of our trip to Hong Kong, it was of particular interest to read the accounts about the ministry led by Jackie Pullinger. The book reminded me of the danger of “professionalizing” ministry and the importance of developing a church where everybody is encouraged to use their God-given gifts for community impact. The authors observe, “Participation breeds ownership.” (187).
The book is also helpful in providing a detailed description of what holistic ministry looks like in different contexts across the globe. The authors point out, “the terms holistic ministry and integral ministry have evolved in response to the idea that evangelism should never be divorced from meeting the needs of the whole individual. In fact, in places such as Singapore, the mantra we heard repeatedly is that Christians should serve the community ‘with no strings attached.’” (59) This is the same message I have been hearing from different voices across denominational boundaries, including Steve Chalke, Founder of Oasis Global. This view resonates with me because I also believe that we are saved for a new life by the power of the Holy Spirit, characterized by service and holiness, where people are encouraged to use their gifts for the edification of the body and approach their financial life as a tool for the expansion of God’s kingdom. At Ethnos Bible Church we emphasize this worldview with our own mantra “Love God; Serve with Devotion.” Even though slogans can be helpful in capturing a ministry vision, the book warns me that “the work of doing social ministry is not easy”(221) and must be done in the strength of the Holy Spirit.
I am glad that the authors did this research and were willing to follow the data wherever it led them. They acknowledged, “to our astonishment, nearly 85 percent of the churches that were nominated were Pentecostal or charismatic. In retrospect, this is not surprising. In fact, the thesis of this book is that some of the most innovative social programs in the world are being initiated by fast-growing Pentecostal churches. But at the time, were captive to our own theological worldviews.” (6) These words are a good reminder of the importance of having theological humility. I too have to be careful not to become captive to my own theological worldview and be willing to learn from the broader Body of Christ. After all, that is precisely why I am pursuing this DMin at George Fox.
About the Author
Pablo Morales
Pablo Morales serves as the Lead Pastor of Ethnos Bible Church in Texas. He is currently pursuing the Doctor of Ministry degree in Leadership and Global Perspectives at Portland Seminary in order to understand what it takes to develop a healthy multiethnic church.11 responses to “Reflections of a Hopeful Skeptic”
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Pablo,
Great blog. I think it is really balanced. Pentecostalism is my tribe and it is also my research at GFU. Here is what I think needs to happen within this movement (just it with a grain of salt). I have said for a while that we as Pentecostals need to have a love and heart for the word of God like our Baptist brothers. Pentecostal pastors need to dive into the word in order to present sound doctrine. At the same time, the experiences will come and go. Furthermore, without sound teaching, how can one discern from experience to experience…..short answer, they can’t. I think if Pentecostals can remain open to the experience while at the same time preach sound doctrine, then it can be a movement that will revive the Western church. However, if Pentecostals focus only on experiences, then I think you are right, it will wound and hurt people.
I believe in my comments so strongly about a balanced approach in Pentecostalism, our church mission revolves around it: we exist to equip generations to engage the culture with the Gospel. Our first priority under this mission is: we transform people with the word of God.
I share that to say, as a Pentecostal, be hopeful that many of us in the movement do not want to be “captive to my own theological worldview and be willing to learn from the broader Body of Christ.” Blessings my friend.
Jason, thank you for your encouraging response. I believe in the balance that you argue for. To bring mind, emotions, and body aligned under the governing power of Christ is the goal.
It is funny now that I think about it, because there are Baptist churches that are trying to be more Pentecostal in their worship while there are Pentecostal churches trying to be more Baptist in their biblical teaching. That only indicates that we all need to learn from each other! I appreciate your passion for the Lord and your commitment to biblical theology. May the Lord honor that commitment as you lead the sheep!
Pablo
Pablo,
Thanks for your blog. As you recounted all the stories of your skeptical foundation, I can relate with those stories as well. Being raised in a pentecostal pastor’s home I have had a fair share of the experiences that you wrote about, but I have also had the real experiences with the Holy Spirit. So how to balance out those two things? A lot of my pastor’s kid friends made a choice to embrace the reality of the fraud. There lives have taken some really worldly turns. I understand their issues. I had to make a choice to live my life through a filter of the fake or to embrace the moments that I knew that I knew that God had moved in me with the Holy Spirit’s touch. The balance is so critical.
Here is what pushed me to truly embrace the Holy Spirit, I started to be involved personally in global missions. Where there is no other solution but God. Faith rises and the supernatural happens, not out of manipulation but just sheer faith. I have done that since I was a teenager.
I am not trying to persuade you but simply giving you my perspective. I have been pushed at the altar, I have had incorrect prophecy spoken over me, I have heard messages that were frauds… but I have also been “slain in the Spirit” without anyone touching me, just simply a true man of God walking by. I have had words spoken to me that were completely correct. I have seen healing happen in Honduras on a soccer field because of sheer faith.
I decided early on that I was going to be a quick responder to God as a child and as a teenager. I have simply continued to do that as an adult and God has allowed me to be a part of some pretty phenomenal supernatural things.
Thanks for letting me share my story.
Kevin
Kevin,
Thank you for your honesty. I do not imply in my blog that fake religious experiences are unique to charismatic churches. The truth is that there are fake Christian practices (and pastors) across denominational lines. As you pointed out in the case of your friends, having our eyes opened to that religious falseness can have a catastrophic effect in people’s faith. I can imagine a person struggling with the thought, “if this was fake, how do I know that the rest of it is not fake?”
Praise God that in your own struggle, you had your anchor in solid ground.
Just for clarity, let me just repeat that I am not a cessationist; I am a skeptic. I believe that God has power to heal or move someone to speak in tongues. Yet, in light of my experiences with the fake, I have learned to question the veracity of it first. I always find myself asking, “how do I know that this is the real thing?” I guess I have taken 1 Thessalonians 5:21 to heart.
Also, after reading your response I realize that I think of “supernatural” differently. For me the entire Christian experience is supernatural, even if there is no healing or speaking in tongues involved. Seeing a person come to Christ is supernatural. Seeing the fruit of the Spirit transform a life is supernatural. Praying is supernatural. Overcoming temptation or being convicted by the Spirit is supernatural. There is nothing in my Christian walk that is natural. I am afraid that reducing the supernatural category to the charismatic gifts may trivialized the rest of the Christian experience.
I appreciate your openness in sharing your experience with me. I am also encouraged by your love for the Lord and your sacrificial service.
Pablo
Pablo:
Thank you! Thank you for your transparency and honesty. Thank you for acknowledging that all people that come from Pentecostals/charismatics are fakes and phonies. It seems you have been exposed to some pretty serious abuse of the Holy Spirit propagated by ministers/churches.
I was raised in a “classical” Pentecostal home and now see myself as “neo” and/or “progressive”. I experienced moments of skepticism in my early days, but in most cases it was due to individuals and their lack of teaching and/or exuberance.
Taking into consideration Miller/Yamamori and our experience in Hong Kong, did it open you to the “S” factor in a different way? Do you believe that non-“S” churches can accomplish what the 85% have done?
Phil
Phil,
You said, “Thank you for acknowledging that all people that come from Pentecostals/charismatics are fakes and phonies.” Are you missing a “not” before “all”? I hope you are.
You asked a couple of good questions. Let me be honest with you at the risk of being lengthy.
My experience in Hong Kong was intriguing. I admire the ministry that they have developed, the commitment to loving sacrificially, and the transforming power of the Holy Spirit. It did not, however, change my cautionary attitude. I did not know how to take Jackie when she told us that the Holy Spirit did not stay longer because our hearts were not ready to receive more. I struggle when people talk about the Holy Spirit coming and going as if he were a bird flying from room to room. Doesn’t He indwell us 24/7? How does she know that our hearts were not ready? How does she know that the Holy Spirit intended to stay longer but decided not to? When people spoke in tongues, what language where they really speaking? How do I know that the person interpreting was truly translating a real language rather than just saying whatever came to mind? Why did the prophecy spoken over me was so generic and did not reveal anything that could have only been known unless revealed by God? Why whenever I see these manifestations they are not like the ones I read in Acts or Corinthians?
In Acts I see prophets speaking with intricate details rather than generic terms. I see tongues being actual languages rather than incoherent sounds. That type of charismatic gifts I have yet to see happen. I am not saying that it does not happen or it cannot happen. I am just saying that I have not seen it happen.
I often picture my college classmate standing in a congregation giving words of prophecy. He did not do it with malice, he simply did it because that was the Christianity that he was taught. “God says for you to be strong! He will walk with you until the end, so do not give up! He will be your strength!” Even though it was a fake, I imagine how many people sitting around Him were convinced that it was word from God. Thus, I can’t help it. I always ask, “how do I know that this is the real thing?”
I am troubled to some degree with categorizing churches between the S and non-S factor. I cannot speak for all non-charismatic churches, but in my pastoral experience, we emphasize the relationship with the Holy Spirit in every aspect of our lives. Pneumatology and Soteriology go hand in hand. The Holy Spirit is the only One who can transform a life from darkness into light and shape us into the image of Christ. He is the One who makes our prayer life possible, who guides us, convicts us, and equip us with gifts. He is the One who will resurrect our mortal bodies at the last trumpet sound. Our Christian experience is never divorced from the active work of the Holy Spirit in our lives. So, to imply that a church that does not emphasize the gift of tongues or prophecy does not emphasize or rely in the work of the Holy Spirit is a big misconception.
I also believe that the work of conversion and transformation is not human but divine. To ask if the church in Antioch could have achieved 3,000 converts in one day like the church in Jerusalem did, would imply that conversion is a human achievement and that 3,000 converts is somehow more valuable than 3 converts. In the same way, I struggle with your question. Can the 15% of non-charismatic churches not described in the book accomplish what the 85% of Charismatic churches have done? If we assume, as the book does, that people engaged in all of these ministries have responded to the direction of the Holy Spirit, then does it really matter if the Holy Spirit moved only 15% of non-charismatic churches while moving 85% of the charismatic ones? Isn’t at the end 100% of the work not a human accomplishment but a divine one? Aren’t we simply instruments in the hands of a powerful God?
Thank you for allowing me to express myself with an open heart. I was inspired by the book and challenged by the many accounts. I am also encouraged by your openness and by your love for the Lord.
Pablo
Pablo,
You show courage and integrity in your writing.
I resonate with some of your skepticism. I am repulsed by what I (perhaps arrogantly) consider to be empty-headed and ill founded faith. I have been personally impacted by some of those abuses.
On the other side of the ledger I have seen very balanced, calm, legitimate expression of the work of the Holy Spirit.
I agree that much of cessationism is unbiblical. I have heard horrible treatments of Scripture to justify cessationism.
Can you give one (quick/short) Biblical answer you would give to the ill-founded Pentecostal-Holy-Spirit-abuser? Do you have a (quick/short) Biblical answer for the ill-founded cessationist?
Pablo,
Great perspective. My background has always been Pentecostalism by choice, however, two of my three graduate degrees are from Liberty University, a Baptist school and the other from Southeastern University, an AG school. The reason I chose such diversity was to ensure there was no singular reason. I believe there needs to be balance in Pentecostalism and not just the reliance of the experience. The movement has been criticized for being ignorant regarding theology but many of us have tried to educate ourselves to provide that balance. In my experience, I’ve witnessed both my cousin and aunt pronounced dead at the hospital. Another member in our church was taken to the morgue after being dead but when the were about to operate, he woke up. The back story to those events is that we were in the hospital praying when these events took place and we believe our faith led to the miraculous events. While I could use those experience to make a claim for Pentecostalism, I believe there needs to be a theological balance (which does exist) to explain the miracles. I’ve also witnessed nonbelievers of speaking tongues…simply start speaking in tongues and they couldn’t explain why they did. I believe the theological ignorance that spearheaded the movement left a perception of ignorance and while some have tried to become theologically astute, others are comfortable to rely on experience to mask their ignorance.
Garfield
Thanks Pablo,
Your blog is great ! It is this statement of reference, “Christians feel that they are biblical because they speak in tongues while at the same time they ignore the regulating principles delineated by the Apostle Paul.” Please permit me to share, there seems to be three divisions in the use of tongues: First, a private prayer language that is not interpreted which is what I want to share with you, of my own experience of being edified when praying in tongues, even though I don’t know what I am saying.
Pentecostals and Charismatic’s often teach that there are two types of tongues described in the New Testament: the “public language tongues” of Pentecost and the “private prayer” tongues of 1 Corinthians 14:4 — “He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.” Some call this distinction “ministry tongues” and “devotional tongues.”
Michael Harper says: “In the short history of the Charismatic Renewal speaking in tongues has become rare in public, but continues to be a vital expression of prayer in private (These Wonderful Gifts, 1989, p. 97). He says this type of “tongues” is “a prayer language: a way of communicating more effectively with God” (p. 92). He claims that this experience “edifies” apart from the understanding: “Modern Western man finds it hard to believe that speaking unknown words to God can possibly be edifying. … All one can say is ‘try it and see’. I can still remember today the moments when I first used this gift, and the immediate awareness I had that I was being edified. This is one of the most important reasons why the gift needs to be used regularly in private prayer” (These Wonderful Gifts, p. 93).
It has been an honor sharing with you this semester, thanks for your wisdom and words of understanding! Thanks Rose Maria
Hi Pablo. I too have encountered many wounded folks from various forms of pentecostalism. The biggest is the prosperity gospel and followed by the idea of “naming it and claiming it” philosophy. The Hub has become a small source of healing for some….ironically through the power of the Holy Spirit. I wish I had all the answers. Thanks again for a great semester.
I believe you have observed some very interesting
details, thank you for the post.