Pneuma Informer, June 2010

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The June 2010 PNEUMA INFORMER

 

          In this issue

 

What's New at www.PneumaFoundation.org

     http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N65545

     New Online Articles

     New Links and Content Worth Noticing

 

Reports from Around the World

     http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N65627

     Nepal: Falsely Accused Missionary Released

     Official Chinese Newspaper Publishes Call to Change Religion Policy

     Togo: Burnt his idols and built a church

     USA: Study Shows Generational Differences Among Pentecostal/charismatics

     Chris Armstrong, "The Spreading Flame: Pentecostal Scholarship Goes Global"

     USA: Polarization of churches

     Nigeria Crusade Organizers Report 360,000 Salvations

     News and Headlines

     Report the News

 

Conversations with Readers

     http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N65800

 

Resources You Can Use

     http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N65815

     Introverted Pentecostal Pastor

     Risk Management at Church

     Cross-cultural mission

     WorldMissions.TV

     Interview with Ralph Carmichael

 

Special Article: Jesus Manifesto

     http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N65881

 

 

Excerpts from THE PNEUMA REVIEW

     Steve D. Eutsler, "Paradigm for Pentecostal Preaching"

        http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N65912

 

     Warrington's HEALING AND SUFFERING, Reviewed by Tony Richie

        http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N65928

 

Prayer Requests

     http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N65947

 

Praise Reports

     http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N66017

 

Condolences

     http://www.pneumafoundation.org/pi.jsp?pi=/2010/pi_06_2010.xml#N66049

 

Support the Pneuma Foundation

     http://www.pneumafoundation.org/supporting.jsp

 

What's New at www.PneumaFoundation.org

New Online Articles New Links and Content Worth Noticing

Reports from Around the World

Nepal: Falsely Accused Missionary Released
Missionary Manja Tamang was serving as an evangelist in 2002 when he was falsely accused of murdering a foreign man, who Tamang discovered along the road. Sentenced to 20 years in prison, but released late last year, he and his wife are telling the story of Manja's imprisonment and even torture on false charges. He talks about life in prison, including a miracle that happened in jail. While declaring, "I will never stop serving God," Manja tells of his discouragement in jail--and his determination to continue on.
"Manja's patience in bearing all these difficulties and injustices is a lesson for all of us to learn," said N. Sharma, Gospel For Asia's leader in Nepal. "Whenever I saw Manja in prison, he was always smiling. He reminded me often of the Apostle Paul's own statement from prison: 'rejoice in the Lord always.' This is a quality that can only be developed through bearing pain from within, such as our brother Manja has done."
All through his imprisonment, Manja continued to be a joyful witness, sharing the Gospel with the other prisoners. He organized and led Bible studies and worship services, with at least 30 inmates attending many of those services. And several men in his little "prison congregation" chose to follow Christ.
Manja thanks Christians around the world who remembered and prayed for him.
Source: Adapted from Mission Network News, "Imprisoned missionary tells his story." http://www.mnnonline.org/article/13861


Official Chinese Newspaper Publishes Call to Change Religion Policy
www.christianitytoday.com/ct/2009/decemberweb-only/150-21.0.html
Other news from China: Human Rights Lawyer Abandons His Campaign
blog.christianitytoday.com/ctliveblog/archives/2010/04/chinas_gao_aban.html

Togo: Burnt his idols and built a church
Jato Makai from Togo in West Africa became a Christian thanks to radio programs from the Swedish IBRA media group. He explains:

"Satan had a hold on my life before. I drank different potions that I thought could protect me from sickness, give me fruitful harvests and give me super natural powers. In spite of this I had bad harvests, was sick and very poor. One day when I was listening to 'Revival Radio' I heard that only Jesus could save and that he is the way to an eternal life and can protect you from the power of Satan. I gave my life to Jesus at home then I went to the closest village and told a pastor about my decision to follow Jesus."
Jato tells how he has burnt all of his idols and that Jesus even healed him from paralysis. Several in his family have now also decided to follow Jesus and together they have built a church in the village.
"I can guarantee that I will never leave Jesus. I will follow him until I die. As I heard about salvation through the radio I continue to listen to the radio as it gives me spiritual encouragement."
Source: Adapted from IBRA Newsletter (March 2010). www.ibra.se


USA: Study Shows Generational Differences Among Pentecostal/charismatics
charismamag.com/index.php/news/26647-new-study-shows-pentecostal-generation-gap

Chris Armstrong, "The Spreading Flame: Pentecostal Scholarship Goes Global"
blog.christianhistory.net/2010/03/in_the_midnineties_when_i.html


USA: Polarization of churches
New studies show that 'middle of the road' mainliners are now 'conservative'
"[C]hurches that lean in the conservative direction on homosexuality may have been pushed by national developments within these denominations to declare themselves to be more theologically conservative, even though their views may not have become more conservative over the last decade."
Source: http://www.christianitytoday.com/ct/2009/decemberweb-only/150-31.0.html


Nigeria Crusade Organizers Report 360,000 Salvations
Organizers of an evangelistic crusade in eastern Nigeria said more than 360,000 people made decisions for Christ during the five-day event held in late March 2010 in the rural town of Takum.
Christ for All Nations (CfaN) evangelist Daniel Kolenda said tens of thousands attended each night of the crusade he led with CfaN founder Reinhard Bonnke March 24-28. He said several Fulani Muslims, an ethnic and religious minority recently known for attacking Christian villages in Jos, professed faith in Christ, and hundreds of people were healed.
Read the full story: http://charismamag.com/index.php/news/26692-nigeria-crusade-organizers-report-360000-salvations


News and Headlines
Visit links.jsp for Current News and Links

See other news to pray and praise God about in the Prayer Requests department below.

Report the News
We are looking for stories about what God is doing in the world, reports about the persecution of Christians, and information about significant trends and ministry opportunities. If you have a news item to report, please send an email to the PNEUMA INFORMER. http://www.pneumafoundation.org/contactus.jsp


Conversations with Readers


Our hearts are touched by the encouraging reading from your website.
— John M.

Pneuma Review continues to be one of those publications that is so valuable and meaningful, both professionally and personally. Praying the circulation of Pneuma Review will continue to grow.
— MC

For more information about our quarterly printed journal: www.pneumafoundation.org/intro_pr.jsp

I am very grateful to your website.
— Beth M. in NYC

I am very much pleased to tell you that your teachings on your website are a great blessing to me, my family and the young independent christian fellowship that I founded when I got the call of the Lord to do so.
— Pastor Nicodemus


Resources You Can Use

Introverted Pentecostal Pastor
John Lathrop, who has served the Lord as a missionary and pastor and contributes to Pneuma Foundation publications, writes:

A few weeks ago Adam McHugh, author of "Introverts in the Church," asked me to do an interview with him because I am an introverted Pentecostal pastor. Today he posted our interview. You can see it at the link below.
http://www.introvertedchurch.com/2010/05/introverted-pentecostals.html
Grace,
John

Risk Management at Church
G. Jeffrey MacDonald, "For Churches, How Much Risk Is Too Much? For some leaders, taking steps to prevent disasters is a matter of faithfulness" ChristianityToday.com/ct/2010/februaryweb-only/16-31.0.html


Cross-cultural mission
One of the Most Unique (and Engaging) Movies Ever Made - "Yai Wanonabalewa (The Enemy God)" has to be one of the most unique movies ever produced... and it's now been released on DVD. Originally conceived of by 2 Yanomamo leaders some 15 years ago, it is a dramatic feature (not a documentary). Yet - nearly every scene is based on actual historical events.
Because the government of Venezuela prevented the filming of the movie in that land, where the events occurred, the producers (10X Productions, led by a batch of former Caleb Project media specialists) enlisted the help of some 300 Kekchi tribesmen from southern Belize (many of whom have never before seen a movie - ever). This is a real-honest-to-goodness movie, shot on 35mm and Super16mm film (none of that fake digital stuff :-) ). To keep things real, the producers asked the Yanomamo leaders to be present during the entire filming -- to ensure accuracy. It took 47 days of filming. A significant portion of the proceeds from the film (50% in fact) will directly benefit Yanomamo communities in Amazonas, Venezuela. Producers faced a ton of challenges, including government opposition, local resistance, and even poisonous snakes, but still overcame all odds to bring us a story of spiritual warfare, animistic practices, and the dominance of native religion among South and Central American tribespeople.
Hear me well: This is an intense film. You will want to watch it first, before showing it to your junior church. In fact - you might want to watch it first before showing it anywhere. It is sometimes graphic, sometimes heart-wrenching, but always engaging. My advice for professors of seminary classes looking for something related to spiritual warfare, anthropology, world religions, and Cross-cultural communications: Run, don't walk, to order a copy. To anyone working in folk religions, you finally have an inside view to what goes on "inside their heads." I can't even put into words the "point of view" from which the story is told... because it seems to be totally Yanomamo... cross-cultural. I felt as if I was living inside the body of a Yanomamo tribesman. I spent much of my time fearing what might come next. Honest -- this movie is stirring. If you have a missionary working among tribal peoples, this will give you a new perspective on prayer and its potential to make a difference. Don't expect a heart-warming, feel-good story like something from a Disney kids' film. Expect to be sobered. Expect to experience a perspective you've never felt before.
Sold complete with a companion study guide and 53 key questions to rock your world, The Enemy God is available from the companion website: www.theenemygod.com
Source: Brigada Today 2010/04/18


WorldMissions.TV
Connecting missionaries with those that send them
We are writing to inform you of the launching of our new site, www.WorldMissions.TV. This is a Christian based site, which purposes to give a place where missionaries can inform of their work and remain connected with their churches, families and friends. It is the goal of www.WorldMissions.TV to offer an atmosphere where missions' videos can be watched by millions of people across the globe.
When missionaries make the sacrifice to go to the uttermost parts of the earth they sometimes experience a feeling of disconnect being on the other side of the world, but with the help of this site, missionaries are provided a collective experience. It allows the body of Christ to come together in unity to exalt His mission above all - saving eternal souls regardless of the cost, location, race, ethnicity, language or denomination.
We ask that you join together with us in sharing our unique missional experiences with those whom may never be able to go to the mission field and at the same time to those whom are called to missions or already on the field. It may be because of your uploaded video of enduring through the jungles of Indonesia to preach to a group of people who has never heard the gospel, that a person whom you never spoke with accepts the call for missions; or it possibly will be that your video provides the encouragement needed for a couple experiencing hardship.
Through this site you can share of your trails, your successes, the miracles you have witnessed in order that God be given the glory. We should not remain quite simply because some are in disbelief of the True resurrective power of God. In the words of the old children's song:

I'm going to shout it from the mountain tops
I want the world to know;
The Lord of love has come to me,
I want to pass it on.
And this is exactly what we are purposing through WorldMissions.TV. When people see the miracles and wonders of missions across the world, there is no other alternative than to cry:
"Holy, Holy, Holy"
"Santos, Santos, Santos"
"Svet, Svet, Svet"
Sincerely and In His Service,
Dony and Kathryn Donev
Cup and Cross Ministries International, Bulgaria
www.cupandcross.com


Interview with Ralph Carmichael
Jim Linzey, a long-time friend of the Pneuma Foundation, writes:

I would like to share this article regarding my visit with Ralph Carmichael. Please let me know how you like it.
http://www.assistnews.net/Stories/2010/s10050049.htm
Sincerely,
James F. Linzey, DD
Chaplain (MAJOR), ARNG (Ret.)
President, Military Bible Association
www.militarybibleassociation.com

Special Article: Jesus Manifesto


Jesus Manifesto by Leonard Sweet & Frank Viola

A special summary for the PNEUMA INFORMER

When in the course of human events it becomes necessary for the body of Christ to come to its senses and spell out the biblical bands which define it, the Spirit of God impels us to arise in the same confidence as our ancestors who unwaveringly proclaimed "the present truth" for their day and time and declare the causes which compel this Manifesto.

We hold these truths to be biblically-evident, that all people have fallen short of the glory of God, that they are endowed by their Creator with a Savior, who is Jesus of Nazareth, the Christ, our risen, rising, and reigning Lord. He is the heat in our heart, the marrow of our mind, and the art of our life.

Alas, much of the contemporary church has short-changed Jesus. It has replaced Christ with methods, strategies, concepts, principles, doctrines, programs, fads, gimmicks, etc., and has lost Him who is the Center and Circumference of our faith.

To demonstrate this, we submit the following to a candid world:

Jesus Christ is the subject, goal, and motivation of our faith and devotion.

Jesus Christ came to show us how to be a new kind of human, a Jesus kind of human. He came to do what Adam failed to do. He is the firstborn of a new humanity.

Jesus Christ is the "e" that turns the human into the humane - Emmanuel - God with us.

Jesus Christ is alive. He lives. He lives His resurrection life in and through us - members of His beloved bride - the body of Christ on earth.

Jesus is the Way. What is Christianity? It is Christ.

Jesus is the Life. What is the gospel? It is Christ.

Jesus is the Truth. What is truth? It is Christ.

Truth is personified in a person. That person is Christ. Truth is not an ideology. Truth is not a philosophy. Truth is not an ethics. Truth is Christ. When the gospel truth becomes something other than Christ, the church suffers from JDD: Jesus Deficit Disorder.

The gospel is the "good news" that Beauty, Truth and Goodness are found in Love, the Love of God in Christ. The mystery of life has a name: LOVE. God is love, and there is no God outside of Jesus Christ. Hence there is no authentic love outside of Jesus. The Greatest Lover that this universe has ever known says to each and every one of us, "Follow me."

     Not "follow my preachings"
      or "follow my teachings"
        or "follow my practices"
    But "Follow me."

Not "follow me" to become more "like me." That is too low an ambition for a Christian.
Not "follow me" to "mimic me." But "follow me" to "manifest me."
Not "follow me" to "imitate me." But "follow me" to let my Spirit be implanted in you and to you.

Not "follow me" to become more "like me." But "follow me" to "become part of me." "I am in you and you are in me, as the Father is in you and you are in Him. You are my sister and you are my brother." This is not a metaphor. . . . Our greatest dream is to write with our lives a Jesus autobiography.

The "Jesus of History" cannot be separated from the "Christ of Faith." The Jesus who walked the shores of Galilee is the same person who indwells the church today. Christianity is not, nor ever was WWJD ("What would Jesus do?"). It has always been and ever will be WIJD: "What is Jesus doing now through me . . . through us?" Jesus lived by an indwelling Father. And in His resurrection, He has become a life-giving Spirit. What the Father was to Jesus, Jesus is to us. He is our indwelling Presence. Thus the mandate of all disciples is to live by Christ just as He lived by His Father.

We declare Jesus to be the gravitational pull that brings everything together and gives them significance, reality, and meaning. Without Him, all things lose their value. Without Him, all things are but detached pieces floating around in space.

We declare that God's mission in the world is less the business of fixing things that have gone wrong in our lives and more the relentless pursuit of finding us in our brokenness and giving us Christ as sheer Gift. Only in the Messiah are the Medium and the Message one. To miss this messianic Oneness is to miss the point and the plot; indeed, it is to miss the meaning of life.

We declare that God doesn't give us "things" - whether they be values, virtues, truths, or gifts. The Father gives us His Son - Jesus Christ - who is the embodiment of all spiritual values, virtues, truths, and gifts. Christ has been made unto us righteousness, wisdom, peace, power, grace, etc. He is the incarnation of all that God the Father gives.

We declare that Jesus the Christ is more than a cause. Jesus is Almighty God, King of Kings, Lord of Lords, Prince of Peace, the Second Person of the Eternal Godhead. When the early church said "Jesus is Lord," they did not mean "Jesus is my core value." They meant "Jesus is the Messiah - He is this world's new Master - He is the physical embodiment and fullness of Eternal Deity."

We declare "The Holy Bible" to be a library of inspired books without which we cannot follow the Messiah. The Written Word is a map that leads us to The Living Word. The Bible is our compass that points us to Christ, heaven's North Star and Southern Cross.

We declare that only Jesus can transfix and transfigure the void at the heart of the church. Jesus Christ cannot be separated from His church. While Jesus is distinct from His Bride, He is not separate from her. She is in fact His very own body in the earth. God has chosen to vest all power, authority, and life in the living Christ. And God in Christ is only known fully in and through His church. God has no hands but our hands; no feet but our feet. If we are doing today what Jesus did then, we wouldn't be doing what Jesus did in the past. We'd be doing what Jesus is doing today.

We declare the Christian life to be not an individual pursuit. It's a corporate journey. Christ and His church are intimately joined. Knowing Christ and making Him known is not an individual prospect. Those who insist on flying life solo will be brought to earth, with a crash.

In a world which sings, "Oh, who is this Jesus?" and a church which sings, "Oh, to be like Jesus," who will sing with lungs of leather, "Oh, how we love Jesus!"

Ask ye what great thing I know, that delights and stirs me so? What the high reward I win? Whose the name I glory in? Jesus Christ, the crucified. This is that great thing I know; this delights and stirs me so: faith in him who died to save, His who triumphed o'er the grave: Jesus Christ, the crucified.

We, therefore, members of the body of Christ, assembled in virtual space and real space, appealing to the Supreme Judge of the world for the moral integrity of our intentions, do, in the name, and by the authority of the holy Scriptures, solemnly publish and declare, that we return to the absolute preeminence and sovereignty of Jesus - the triumphant, victorious, resurrected, ascended, enthroned, glorified, Lord of the universe and God's All in All.

And for the support of this Manifesto, with a firm reliance on God our Creator, we mutually pledge to each other our lives, our fortunes, and our sacred honor in pursuit of our passion, our mission, and our very life - which is Christ Jesus, this world's true Lord.

Len Sweet and Frank Viola

__________

This is a summary of the new book, JESUS MANIFESTO: Restoring the Supremacy and Sovereignty of Jesus Christ by Leonard Sweet and Frank Viola, published by Thomas Nelson (June 1st, 2010). The book has been endorsed by Ed Young, Rowan Williams, Jack Hayford, Shane Claiborne, Ed Stetzer, Reggie McNeal, Mark Batterson, David Fitch, Dan Kimball, Margaret Feinberg, Mark Chironna, Francis Frangipane, Todd Hunter, Alan Hirsch, Chris Seay, Jonathan Wilson-Hartgrove, Anne Jackson, Steve Brown, Ken Ulmer, Tommy Barnett, Sally Morgenthaler, and others. Go to www.theJesusManifesto.com for more information.


Excerpts from THE PNEUMA REVIEW

THE PNEUMA REVIEW is a quarterly printed journal of ministry resources and theology for Pentecostal and charismatic ministries and leaders. For more information about THE PNEUMA REVIEW, and to learn how to subscribe, please visit: Introducing THE PNEUMA REVIEW. www.pneumafoundation.org/intro_pr.jsp

For a full index of the contents of all Pneuma Review issues, visit: http://www.pneumafoundation.org/pr_archive.jsp.




Steve D. Eutsler, "Paradigm for Pentecostal Preaching"

From the Spring 2010 issue

Paradigm for Pentecostal Preaching
By Steve D. Eutsler

Frederic L. Godet summarizes the Pentecostal preacher's purpose: "The preacher's task in this work lies, not in wishing to act in the place and stead of the Spirit with the resources of his own eloquence and genius, but in opening up the way for Him by simple testimony rendered to Christ."[1] While preachers should strive to do their best for Christ, they should at the same time allow the Word and Spirit to do their unique work in the hearts of people. But how do preachers open up the way for this work? I will address this issue by answering two other questions: What are the biblical premises for Pentecostal preaching? And what are the biblical principles for Pentecostal preaching? One paradigm for Pentecostal preaching answering these key questions comes from the Bible as a whole and from 1 Corinthians 2:1-16 which specifically focuses on Christ and reliance upon the Holy Spirit for lasting results.

First, I will briefly examine some general biblical premises for Pentecostal preaching. Then I will focus more at length on some specific biblical principles for Pentecostal preaching drawn from 1 Corinthians 2:1-16.

Some General Biblical Premises For Pentecostal Preaching

As Fred B. Craddock says, "The pulpit has a memory, participating in a tradition reaching back across the centuries."[2] Its earliest remembrances stretch back to the Old Testament and continue through the New Testament in the gospels, Acts, and epistles.

Paul was actually in sync with the whole revelation of Scripture when he declared his intention to preach only "Jesus Christ and Him crucified" in 1 Cor. 2:2.[3] This focus proves true even of the Old Testament. Graeme Goldsworthy explains, "That the whole Bible testifies to Christ is what we mean when we say that Christ is in all the Scriptures. It is because of this that the preacher must ask the question of every sermon, ‘Did the sermon show how the text testifies to Christ?'"[4] Christ constitutes the ultimate sacrifice of the Pentateuch. He provides mediation for the saints in the Psalms. And the Lord Jesus serves as the subject of prophecy in the Prophets (cf. Luke 24:44). Naturally, any Pentecostal preacher would want to bring out this Christo-centric focus in light of the declaration of Paul's theme for preaching. Much more will be said about this emphasis on Christ in the second half of this paper.

Of course, the priests and prophets were expositors of God's Word. The case of Ezra the priest and scribe expounding the Word in Nehemiah 8:1-12 serves as a classic example of biblical exposition. Likewise, all the writings of the prophets are in essence sermons preached to Israel and some of the surrounding nations.

Pentecostal preachers have long been noted for their ability and tendency to tell stories while they preach. They see this as following the precedent of that Master of preaching, the Lord Jesus Christ Himself. In parable after parable, Christ likens the kingdom of God to something familiar to His listeners in order to aid their understanding (cf. Mark 4:10-12.). Concerning this premise, two extremes must be avoided. First, Pentecostal preachers must not rely solely upon illustrative material. Jesus also preached the kerygma - the announcement of the gospel - and taught the didache - the application of the gospel (cf. Matt. 5-7; John 3-4). Second, Pentecostal preachers must not depend exclusively on biblical exposition. Balanced Pentecostal preaching makes ample use of both illustrations and exposition. Exposition has been compared to the foundation and walls of a building and illustrations to the windows that let the light in. One without the other is poor form and impractical. Jesus was the Master of both illustration and exposition, although many modern scholars emphasize primarily His unique contribution to preaching with the parables. Jesus was Master of the metaphor such as "I am the good Shepherd" (John 10:11, etc.). In light of this paradigm for ministers, Pentecostal preachers should make use of whatever rhetorical devices available to them like illustrations to improve their communication of the gospel to those who find it difficult to hear.

Two principles concerning preaching stand out in the Book of Acts. First, preachers must preach the Word, not their own ideas or opinions (cf. 2 Tim. 4:12). Preaching Christ revealed must be centered in the text.

Second, preachers must preach as ambassadors of Christ (cf. 2 Cor. 5:20). Ministers are representatives of the Lord. They must stay true to His orders and represent the heavenly homeland accurately in word and work.

Wherever the apostles preached the gospel, they stayed true to the original message of the death, burial, and resurrection of Christ (i.e., the kerygma), regardless of the consequences, fair or foul (Acts 2:14-39; 3:12-26; 4:8-12; 7:2-53; 10:34-43; 13:16-41; 17:22-31; 22:2-21; 26:1-23, etc.).[5] This model furnishes another reason why sermons should always be based upon Scripture. Use of the Bible helps insure the proper testimony of Christ and the powerful anointing of the Spirit. In this way, ministers are less likely to misrepresent their Lord.

Robert Mounce summarizes the didactic nature of New Testament preaching, especially as exemplified in the epistles, as follows: 1) Preaching serves as the means of God's self-revelation to people. 2) Preaching reveals the actions that God has taken to redeem humanity. And 3) for preaching to be effective, the listeners must receive its message. The problem is not with people's inability to understand the gospel, but their unwillingness to hear it.[6] Thus, there exists all the more need for Pentecostal preachers who preach didactically with ‘a demonstration of the Spirit's power.'

In addition, some specialization of the ministry occurred not long after the ascension. For then Christ gave:

Some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ (Eph. 4:11-13).

The bulk of ministers today sense a calling to serve as pastors and teachers, which underlines the felt need for a didactic ministry in the church. Believers need regular, systematic instruction in the fundamentals of the faith. They require guidance in response to contemporary moral dilemmas. And Christians want constant pastoral care in the wake of modern stresses and strains, whether spiritual, physical, social, intellectual, emotional, or financial, etc.

The Book of Acts and the epistles also make it clear that Pentecostal preaching should be pneumatic (i.e., anointed by the Spirit) in nature. But we will examine this aspect in depth in the latter part of this paper.

Some Specific Biblical Principles For Pentecostal Preaching (1 Cor. 2:1-16)

Corinth was an unlikely place to plant a church because of its reputation for wickedness. Still Paul spent eighteen months there, longer than usual for him, and left behind a vibrant church.[7] Most scholars believe that Paul wrote this letter most likely from Ephesus on or around A.D. 55 in response to reports and a letter containing questions from Corinth (1 Cor. 1:11; 7:1, etc). The city was a wealthy trade center and featured a temple to the goddess Aphrodite with 1000 priestesses, who served as temple prostitutes. Paul came to Corinth on his second missionary journey (Acts 18:1-18).

The culture of Corinth, no doubt, had an impact on the local church. The members divided into factions over their favorite preachers, sinful lifestyles, differences in worship styles, and questions about the gifts of the Spirit, etc. They struggled with issues that involved sexual immorality and lawsuits, etc. They also had questions regarding marriage, personal rights, and the resurrection of Christ.

Some scholars like James A. Davis argue for a Jewish sapiential (i.e., wisdom) background, instead of a Greco-Roman background.[8] Wilhelm Wuellner also believes the background of 1 Cor. 2:1-16 is Jewish homily rather than Greek rhetoric. He asserts that the three features of the homily pattern fit the larger context of 1 Cor. 1-4: "(1) The correspondence of the opening and closing statements or scriptural quotations; (2) subordinate scriptural quotations supplementing the opening quotation; and (3) paraphrases of key words or phrases from the opening and/or subordinate quotations in the homily."[9] However, Wuellner admits that this pattern does bear resemblance also to ‘Cynic-Stoic diatribes.'

The passage in 1 Cor. 2:1-16 reveals the material and means for Pentecostal preaching. The material for Pentecostal preaching comes from Christ (1 Cor. 2:1-5). The means for Pentecostal preaching comes from the Spirit (1 Cor. 2:6-16).

Gordon D. Fee argues that 1 Cor. 2:1-5 provides a pattern for preachers. He writes, "One senses that for Paul this is not merely a historical replay of his time with them, but also functions as something of a paradigm for his understanding of Christian ministry."[10]

As for the immediate historical background of this passage, some like William Barclay believe Paul failed for the first time in Athens before the Areopagus, so that the apostle comes to Corinth with fear and trembling (Acts 17:22-31; 18:1).[11] However, it is more likely that Paul was concerned to please God and to reach the Corinthians with the gospel. After all, there were some positive results in Athens (Acts 17:32-34).

Furthermore, the speeches Luke records of Paul in Acts are rhetorically polished. Even Paul's protestations to the contrary belie sophistication.[12] The apostle may mean to appeal in 1 Cor. 2:1-5 to his sincere motives, honest humility, or a subtle sarcasm and irony.

Interestingly, in the ancient world, "Even the most renowned speakers (e.g., Dio Chrysostom) regularly disavowed their own speaking abilities in order to lower audience expectations; then they spoke brilliantly. Rhetoricians recommended this technique."[13] In this way, Paul actually used the very same skills with the addition of the anointing of the Spirit that some Corinthians denied he possessed.

Michael A Bullmore makes three observations about Paul's response to the Greco-Roman rhetorical background of 1 Cor. 2:1-5: 1) Paul refuses to adopt the Corinthian style of choice in regards to content and manner of speaking. 2) Paul seems to contrast himself with a particular rhetorical style favored at Corinth. And 3) Paul makes this decision on theological grounds. He desires that the Corinthians rest their faith in God not a particular rhetorical style.[14]

In any case, the wise people of this world stumble over the wisdom of God. The Lord has made the gospel so simple that anyone can understand its basic message, yet in the process many wise people are repelled by that simplicity. For those who accept it, Christ becomes both the power and wisdom of God (1 Cor. 1:18-25). As a result, most of the converts in Corinth were among the common people. On one hand, God does this to humble the philosophers of this world. On the other hand, Christ has become our wisdom, which means He provides us with righteousness, holiness, and redemption (1 Cor. 1:30). No one can boast that their superior intellect resulted in their salvation in any way (1 Cor. 1:26-31). Salvation actually requires a wise person to become as it were a ‘fool' to be saved. While the wisdom of God may seem foolish to the world, the wisdom of this world is foolishness to God. And the Lord requires sincere humility before He bestows salvation on anyone (1 Cor. 3:18-23). New converts should not even boast over the preacher they happen to be saved under (1 Cor. 1:10-17). Even boasting of their wisdom after salvation perverts God's intention.

A. T. Robertson gives a succinct explanation of Paul's disclaimer in 1 Cor. 2:1-4:

One is not to stress Paul's language in 1 Cor. 2:1-4 into a denial that he could use the literary style. It is rather a rejection of the bombastic rhetoric that the Corinthians liked and the rhetorical art that was so common from Thucydides to Chrysostom. It is with [this] comparison in mind that Origen (c. Celsus, vii, 59f.) speaks of Paul's literary inferiority. It is largely a matter of standpoint."[15]

Paul made this disclaimer so that the faith of the Corinthians would rest in the power of God, not in the power of rhetoric. Also, the apostle refers to wisdom "due to the fact that [he] ... takes up ideas of his opponents and tries to put them to a positive use. This is why scholars [also] see reminiscences of the gnostic [sic] myth and terminology of the mysteries in [the next] ... section (1 Cor. 2:6-16)."[16] But Paul's ultimate reliance was upon God to convince his audiences.

. . .

__________

Steve D. Eutsler, D.Min. (Assemblies of God Theological Seminary), M.Div. (Assemblies of God Theological Seminary), M.A. Biblical Literature (Assemblies of God Theological Seminary), B.A. Bible (Central Bible College), is professor of Bible and Practical Theology at Global University in Springfield, Missouri. He has extensive experience as a pastor, evangelist, and educator and is the author of numerous articles and books.

Footnotes appear in the printed version of this article excerpt.

Read the rest of this article and many other articles in the Spring 2010 issue of THE PNEUMA REVIEW www.pneumafoundation.org/intro_pr.jsp



Warrington's HEALING AND SUFFERING, Reviewed by Tony Richie

From the Spring 2010 issue

Keith Warrington, Healing & Suffering: Biblical and Pastoral Reflections (Carlisle, UK/Waynesboro, GA: Paternoster, 2005), 219 pages, ISBN 9781842273418.

Keith Warrington, Director of Postgraduate Studies and Senior Lecturer in New Testament at Regents Theological College, Nantwich, has written on healing before, notably in Jesus the Healer: Paradigm or Unique Phenomenon (Carlisle, UK: Paternoster, 2000). Some of the same concerns resurface in Healing & Suffering. For example, do the Gospels and the Acts provide definitive models for healing ministries today, or are they only testimonies to the centrality of Jesus' messianic identity and ministry for Christianity of all eras? However, its most emphatic focus seems to be on exploring a balanced perspective on the apparently oppositional realities of divine healing and human suffering. As such, this text has a decidedly pastoral emphasis, although assuredly based in and shaped by substantive theological, and especially biblical, inquiry. It is also refreshingly rich in personal testimonies, not only, as has been common in Pentecostalism, of extraordinary healings, although these are included as well, but also in incidents with other outcome occurrences - such as, for instance, how God can and does bring joyous and victorious peace even when dramatic physical healing doesn't happen as has perhaps been expected. In Healing & Suffering Warrington addresses one of the most pressing issues for contemporary Pentecostals and Charismatics as well as possibly for many other Christians. Pastors and scholars alike will doubtless benefit from reading it. Further, anyone struggling with understanding physical suffering in light of their belief in divine healing may discover coveted direction herein.

Healing & Suffering is well laid out. It has an extensive Table of Contents, effectively functioning as an outline for the entire work, and also an extensive Scripture index. Although, it has no Author or Subject indexes, the unusually full TOC helps make up for it. The Selected Reading section is rather short too, but probably enough to point interested readers in the right direction. Warrington writes in an interesting and accessible style, so this makes for pleasant reading. Footnotes are sparse but probably indicative of the more pastoral orientation overall than one of academic research. The "Reflections" in the subtitle should be taken seriously, for that appears to be primarily the intent and object of this work. Indeed, much of the general direction of this work seems to arise out of Warrington's reflections during his own pastoral experiences in the context of biblical exposition.

Warrington begins by explaining up front that he wishes mostly to facilitate thinking and point in the direction of answers regarding healing and suffering. As readers will observe, this statement does not mean he is shy about expressing his opinion; but, he does usually do so without dogmatic assertions. He attempts to address most of the major questions people may have about divine healing and human suffering. For examples: Should believers ever be ill? Is there a method for praying for healing? What is the relationship between sin and sickness? Is it biblical to "claim" one's healing? Why do so many remain ill after prayer for healing? What is the role of faith? What are the gifts of healing? Did Jesus provide physical healing for believers when he died on the cross? And many other similar questions are asked and addressed.

Healing & Suffering is primarily a biblical study. Warrington looks first at healing in the Old Testament (briefly), then in the Gospels, in Acts, and in the writings of Paul and of James. In each case, he mostly simultaneously challenges easy assumptions about healing even while still asserting the biblical and contemporary validity of divine healing for the body. His study of the Gospels is the most systematically thorough, and possibly the most provocative. For him, the healing stories in the Gospels appear to be primarily pedagogical instruments teaching lessons about the messianic identity and ministry of Jesus Christ. They do not provide a model for contemporary practice. He does, however, affirm that "Lessons may be drawn from the healing ministry of Jesus that can be usefully applied in contemporary historical settings," but adds that "cautious sensitivity needs to applied in presenting the healing ministry of Jesus as a model for healing praxis today." Similarly in Acts, he denies healing (and exorcism), which he stresses becomes noticeably rarer after Jesus' resurrection and ascension, almost any paradigmatic modeling of healing practice for the Christians today, insisting rather that their purpose is to instruct about Jesus. He finds Paul, but James even more so, who he sees as actually holistic, to contain elements more instructive for continuing practice. Warrington says, "Recognizing James as having provided a model ... is pastorally and theologically foundational." James, therefore, is "a useful complement to the Pauline expectation of charismatic gifts of healing."

A number of observations appear in order. First, Warrington's Healing & Suffering should be received with welcome if for no other reason than its honest attempt to grapple intelligently and articulately with the hard questions concerning healing. Secondly, it is a gigantic leap forward from both the popular literature laying out this or that facilely formulaic model for almost automatically experiencing divine healing and academia's all-too-common cessationism effectively shutting the door on any realistic expectation of experiencing divine healing. If it aims to be balanced between such extremes, for the most part it achieves that praiseworthy objective. Third, and quite important, it potentially provides solace for those suffering believers who may have been made to feel uncertain or even inferior because they have not (yet) received a miraculous healing. For these and other reasons like them, Healing & Suffering is a commendable book. And I must add that its insightful integration of pastoral concerns and biblical scholarship is most refreshing. I think both the Church and the Academy need more of this kind of collaborative partnership.

However, a number of reservations also appear in order. First, while it apparently intends to be a biblical study with pastoral sensitivity, Healing & Suffering sometimes comes across (at least to me!) as too close to the reverse. Is it possible that we might struggle so stridently with the hard reality of those who are not healed, of those who one who continue to suffer, that we might approach the biblical witness with a bias against a really robust doctrine of divine healing? For instance, Warrington, based on a weak argument that Jesus' recorded healings occur before his death (What about Rev. 13:8?), and with a much too quick dismissal of Matthew 8:14-17 and 1 Peter 2:24, essentially denies the doctrine of divine healing provided in the atonement. This apparent denial amounts to a major reversal of Classical Pentecostal belief and practice in almost all its historic and contemporary forms. That the doctrine needs careful explication perhaps no informed Pentecostal will argue. Denial is definitely extreme. Admittedly, as he usually does, Warrington leaves ample room for necessary nuances; but still, this seems a risky step biblically and theologically for historic Pentecostal belief and practice. Perhaps Healing & Suffering only wants to "err on the side of caution," so to speak. And, indeed, that may be a commendable correction to a general trend. Yet shouldn't genuine balance be striving more so not to err on either side? If we overshoot or if we undershoot, we still miss the target.

Second, while Healing & Suffering refreshingly resists trends to excerpt from Scripture some formulaic model for healing ministry, it might do well to consider the category of precedent. As is well known, a precedent is basically that which is prior in time, order, arrangement, or significance and can serve as an act or instance that may be used as an example in dealing with subsequent similar instances. Jesus used the precedent of Abiathar the high priest and the consecrated bread to defend his own and his disciples' actions regarding what critical religionists considered the desecration of the Sabbath (Mk 2:25-26). Interestingly, Paul was not afraid to utilize even Christ's atoning death as a participatory precedent (Pp. 3:10; cf. Gal 6:17). Was there a precise formulaic correspondence model in such cases? No. However, there was an initial or original event or experience that meaningfully informed the inherent nature of subsequent belief and practice. So too, Pentecostals, and others, can look to the healing ministries of Jesus and the Apostles for guidance concerning their approaches to healing ministry. Although Warrington's repeated insistence on "lessons" learned from Jesus' and the Apostles' healing ministries in the Gospels and Acts may intend to offset a complete disconnect, I don't think that approach alone is robust enough to do justice to the biblical record or for a Pentecostal hermeneutic. Nevertheless, Healing & Suffering is certainly, in my opinion, on the right track in countering popular notions of biblical healing "models" that often lead to abuse at some level—particularly when naively applied in a formulaic or mechanistic manner.

Third, I cannot conscientiously refrain from briefly remarking on the repetitious emphasis in Healing & Suffering that Jesus' and the Apostles' healing ministries, along with exorcisms and other manifestations of the miraculous, were mostly all about pointing to Jesus' messianic identity and ministry. Certainly none will deny the unique nature of Jesus' miracles as pointing to and provoking faith in him (John 14:11). However - although of course I don't accuse Keith Warrington of this by any means - such a view could all too easily degenerate into old dispensationalist arguments for cessationism. Thus, miraculous healings, along with other "supernatural" occurrences, can simply be confined to the first century witness to Christ. Warrington correctly avoids this error by appealing to the post-biblical historical evidence of continuing miracles, including healings. Yet the biblical foundation of this continuing charismatic history may have already been undermined by a too casual dismissal of the paradigmatic nature of Jesus' and the Apostles' ministries for Christian ministry across the epochs. Likely, many Pentecostals would respond with something like quoting Hebrews 13:8!

I've responded perhaps more lengthily to this text because I see it as important. Appropriately relating the doctrine of divine healing and the experience of human suffering is perhaps one of the most pressing challenges for contemporary believers attending Pentecostal and Charismatic churches. In Healing & Suffering Keith Warrington makes an admirable effort toward that almost overwhelming work. Further, as I understand it, and in specific agreement with him, I am convinced that integrating biblical, pastoral, and theological insights and issues is the way forward. Whether one completely agrees with him, partly agrees, or disagrees altogether, Warrington's Healing & Suffering is certainly recommended reading for anyone wrestling with correlating God's healing power and humanity's all-too-frequent suffering.

Reviewed by Reviewed by Tony Richie

__________

Tony Richie, D.Min, D.Th. (candidate), a bishop in the Church of God (Cleveland, TN), is pastor of New Harvest in Knoxville, TN and does adjunct teaching at Church of God Theological Seminary (Cleveland, TN) and Church of God South American Seminary (Quito, Ecuador). He also serves the Society for Pentecostal Studies as liaison to the Interfaith Relations Committee of the National Council of Churches. His articles that have appeared in numerous Christian academic journals. www.pentecostalambassador.com

Read more reviews and other articles in the Spring 2010 issue of THE PNEUMA REVIEW www.pneumafoundation.org/intro_pr.jsp


Prayer Requests

  • Jonathan Downie, a professional translator and contributor to Pneuma Foundation publications, has asked for prayer: "I have been accepted to do a PhD, starting from September this year. Please could you ask your readers to pray that I will gain sufficient funding to be able to accept the offer?"
  • Turkmenistan continues to raid Protestants meeting for worship in different parts of the country. Pray for the persecuted church to stay strong. To read the full story from Forum18, "Turkmenistan: Worship without state registration 'illegal'" visit: www.forum18.org/Archive.php?article_id=1401.
    In spite of this, we join with IBRA Media to praise God over their January 18 broadcast of the first Turkmen language Christian TV program. Pray that this program will effectively reach the Turkmen-speaking population of over 10 million people in Turkmenistan, Turkey and Iran. www.ibra.se/nyheter/MabutwaNyman.aspx
  • Christians expelled from village in Pakistan. 250 Pakistani Christian families were ordered to leave their homes in Khanewal district, Punjab province in the beginning of June 2010. The order of the head of a Muslim village came after believers strongly objected to sexual assaults on girls and women by Muslims in the region. According to sources most of the village's Christian men work in the fields of Muslim land owners, while most of the Christian women and girls work as servants in the homes of Muslim families, where they are often abused. Christians are afraid to protect themselves by filing an official complaint, as complaint against Muslims often results in registering false charges against Christians under the "blasphemy" statutes in Pakistan.
    Source: WEA Religious Liberty Prayer News, June 15, 2010
  • Nakash, a friend of the ministry in Pakistan, asks us to join him in praying for the people of Okara, Pakistan. Reference Number: 90040520
  • Uzbekistan: Threats, raids and violence against religious believers Three members of the unregistered Greater Grace Protestant Church have been given heavy fines in Samarkand in central Uzbekistan, Forum 18 News Service has learned. The fines followed a police raid on a private home, after which children and teenagers were illegally interrogated without their parents being present. A church member was also threatened with jail unless he confessed that he taught the Bible, which would have rendered him liable to prosecution for teaching religious doctrines without the permission of the state and a registered religious organisation. The church has been unsuccessfully seeking state registration since 2000. Church members also complained that the NSS secret police has been closely watching them recently. A Muslim refugee has also complained to the BBC of NSS attempts to recruit him as an informer. In a separate case, two Protestant women in eastern Uzbekistan are facing charges after a raid, and one of the women was beaten up when she refused to confess to missionary activity, a criminal offence in Uzbekistan.
    Source: http://www.forum18.org/Archive.php?article_id=1413
  • Carolyn B. asks for prayer for her up-coming trip to China: "I will be teaching English seminars to Chinese Teachers of English. A colleague of mine and I will be serving a humanitarian organizaton beginning July 10-August 3. Please pray for health and wisdom and authenticity in my Christian witness."

Praise Reports

  • Pneuma Foundation President Recovering Well. Thank you to all who were praying for Jim Dettmann, Pneuma Foundation president, who is recovering well after a major surgery in February 2010. An unknown mass was removed from near his heart and he is doing well.
  • Iranian Christians released. It took 14 months, but two Iranian Christian women have been acquitted of all the charges they were facing. 27-year-old Maryam Rostampour and 30-year-old Marzieh Amirizadeh were arrested in March 2009 on anti-state activities, propagation of the Christian faith, and apostasy. However, anti-state charges were dropped. www.mnnonline.org/article/14279 


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