The July-August 2010 PNEUMA INFORMER
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In this issue
What's New at www.PneumaFoundation.org
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New Online Articles
New Links and Content Worth Noticing
Reports from Around the World
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Pakistan: Christians evicted for standing up against injustice
Tanzanian Court Acquits Two Evangelists of 'Illegal Preaching'
India: Moment of justice
One Hundred Years Later, Dowie's Church Corrects a Failed Legacy
China: 3 million babies hidden every year
Trafficked: the only way out is up
Central Africa Republic: Strides towards a peaceful future
News and Headlines
Report the News
Tony Richie, "Is it Full Partnership or Partial?"
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Resources You Can Use
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Christian Resources International
WEA Offering Numerous Missions Books
Excerpts from THE PNEUMA REVIEW
Bernie A. Van De Walle, "Cautious Co-belligerence?"
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Clarke's A PAULINE THEOLOGY OF CHURCH LEADERSHIP, Reviewed by Jim Purves
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Prayer Requests
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Pakistan: Christians evicted for standing up against
injustice
Christian families are being evicted from their homes in
the Khanewal District of Pakistan by their Muslim landlords. The reason? They
stood up against the landlords and their sons raping their wives and
daughters.
Your diligent prayers are needed: "We need to be asking the Lord
that justice would prevail in Pakistan."
Editor's note: Heavy flooding from
heavy monsoon rains has severely affected the Khanewal District, after this
report was made. http://en.wikipedia.org/wiki/2010_Pakistan_floods
Source: Mission Network News, 1 July, 2010.
http://www.mnnonline.org/article/14426
Tanzanian Court Acquits Two Evangelists of 'Illegal
Preaching'
A Tanzanian court yesterday acquitted two evangelists of
"illegal preaching." After 10 months of hearings, a Kariakoo area court in Dar
es Salaam closed the case against Anglican Christians Eleutery Kobelo and Cecil
Simbaulanga, who were arrested in October 2009 after Muslims invited them to
participate in a religious debate at which the opponents did not appear, but
authorities did. The two evangelists maintained that no Muslims showed up to the
neutral site of the supposed inter-faith debate until Islamists arrived with
government security agents who charged them with "using religious sermons to
incite Muslims and Christians into viewing each other with suspicion." The
accusers had claimed that the Christians' message that Jesus is God had annoyed
Muslims and therefore disrupted a peaceful coexistence between those of the two
faiths. Kobelo told Compass Direct by telephone that the Muslims failed to show
up in court to support their allegation of illegal preaching. After the verdict,
Christians shouting for joy greeted the evangelists as they left the courtroom,
he said. "We are grateful that that the court has done justice and made its
ruling based on Tanzania's constitution that allows for freedom of religion and
assembly," Kobelo said. "We thank the Christians worldwide for praying for
us."
Source: Summary of
http://www.compassdirect.org/english/country/tanzania/24069/ by Crosswalk's
Religion Today Summaries (Aug. 16, 2010).
India: Moment of justice
A high-profile defendant
convicted in Orissa for his involvement in violence against Christians in
2008.
Source: http://www.assistnews.net/Stories/2010/s10060157.htm
One Hundred Years Later, Dowie's Church Corrects a Failed
Legacy
As a result of holding to Christian beliefs mixed with
witchcraft practices, the amaZioni people group of southern Africa are confused.
Missionaries tried to reach them over the years, but Ross McCordic with TEAM
says they wouldn't budge. "This resistance to the Gospel was not so much a
resistance to teachings about Christ as it was a resistance to letting go [of] a
religion that they held to very, very firmly and believed in the depths of their
hearts was the truth." The Christian beliefs instilled in the amaZioni were
brought to them by missionaries from Zion, Illinois over a century ago. The
Christians of Zion, a city originally founded by John Alexander Dowie, had
rejected modern conveniences and the emerging science of medicine that was
distrusted by most Americans. Intrigued by the missionaries' rejection of
modernity and their reliance on God alone for healing, many prominent tribesmen
accepted the beliefs the missionaries taught. However, before long, internal and
financial problems forced the Western missionaries to withdraw before the
amaZioni were firmly grounded in the truth.
The amaZioni grew exponentially
over the years, and so did their newfound religion. They began to spawn churches
and raise up leaders but moved further away from any Biblical teaching they had
known and moved further into folk belief. They mixed Christian practices with
traditional African ones, including witchcraft.
One hundred years later and
18 million strong, the amaZioni seemed only to listen to people connected to the
church in Zion, IL. Through the years, the church in Zion, IL became a strong,
evangelical church. In the early 1980s, they became aware of the confused legacy
they had left in southern Africa and consequently believed it was their personal
responsibility to back go to the amaZioni and teach the truth. Now missionaries
commissioned by the Zion church are able to teach at the four Bible colleges
they've established across South Africa and Mozambique and to proclaim the truth
of God's Word to the amaZioni. As the amaZioni come to understand the Gospel,
they begin to change their own practices and habits to match those taught in
God's Word. More and more amaZioni are coming to faith as a result, with the
potential to change generations for Christ.
Source: Adapted from Mission Network News, 24 August,
2010. http://www.mnnonline.org/article/14634
China: 3 million babies hidden every year
If there were
23 million births in 1990, how does the Chinese 2000 census record 26 million
ten-year-olds? Are parents hiding their children like baby Moses?
http://www.telegraph.co.uk/news/worldnews/asia/china/7787661/Chinese-hiding-three-million-babies-a-year.html
Thanks
to Web Evangelism Bulletin July 2010 for suggesting this
article.
Trafficked: the only way out is up
The U.S. recently
added several Asian countries to its human trafficking watch list, adding to the
many that were already on it. Women are tricked into prostitution in Asia
because of their poverty, and they find it nearly impossible to leave when given
the opportunity. Pioneers missionary Ella Grere offers jobs at a jewelry
business to victims of trafficking in East Asia, providing an alternative means
to earn an income. However, she laments: "We've had our business going for two
years now and really only three women have come out of the brothels to work for
us full-time." The phenomenon has a lot to do with the emotional state of the
victims as a result of being treated like slaves. Even when trust in the
missionaries is gained, these women often are still too emotionally defeated to
leave their situation. They won't leave because they don't believe they're worth
it. This mindset blinds them to the Gospel, says Grere. "The thing I hear most
often when I share the Gospel is, 'I could never face God--I'm too dirty and
worthless.'" She adds, "They can never leave the brothel behind unless they can
grasp the hand of Jesus." Grere asks for prayer that trafficked women "would
actually have enough faith that when God calls their name, they can listen and
believe that He could truly love them."
Source: Mission Network News, 13 July, 2010.
http://www.mnnonline.org/article/14461
Central Africa Republic: Strides towards a peaceful
future
Demobilization and the election process bring the Central
African Republic to a critical juncture.
Source: Mission Network News.
http://www.mnnonline.org/article/14425
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
Is it Full Partnership or Partial? The Church of God Struggles with the
Role of Women
By Tony Richie
The Church of God 73rd International General Assembly met in Orlando, Florida July 27-30, 2010. This biennial meeting is a significant event on the Church of God (Cleveland, TN) calendar. Among other things, during this time denominational leadership is nominated and elected and contemporary issues facing the organization are discussed, debated, and decided, first by recommendations from the General Council of Bishops (all male), then by ratification of the General Assembly proper (all registered delegates, clergy and laity, male and female, over sixteen years of age). During this assembly the issue of women in ministry was prominent - and discussion was passionate.
Acts 2:17-18 clearly indicates that Spirit-filled women have an important place alongside Spirit-filled men in the ministry of a Pentecostal church. Unlike many other Evangelical groups, the Church of God, one of the oldest of the classical Pentecostal denominations, ardently affirms the place of women in ministry; but the Church of God has often struggled to define the specifics of that place, particularly in leadership functions. This ambiguity contributes to partial affirmations combined with partial reservations. Soon after the General Overseer (aka Presiding Bishop), Dr. Raymond Culpepper, made moving remarks about uniting and implementing the Great Commission (Matt 28:18-20) and the Great Commandment (Matt 22:37-40) and led the gathering in a significant time of concert prayer, the General Council session quickly moved into passionate and spirited debate on the agenda item, Women in Ministry, particularly on ordination of women as bishops. In the Church of God, bishops comprise the General Council with rights to debate and vote in session. Also, only bishops are eligible to serve in almost all elected or appointed positions. Presently, the Church of God ordains women as ministers with full rights to preach, to perform weddings and the sacraments, and to pastor churches but it does not allow women to be bishops.
The Moderator repeatedly found it necessary to remind the Council to be sensitive of the Council's tone, decorum, and demeanor and to carefully weigh all remarks. Opinions on this issue were polarizing. It seemed everyone passionately desired to correctly interpret, apply, and embrace the truth found in Scripture. Those "against" ordaining women as bishops adamantly argued that a literal interpretation of Scripture allowed no room for any other view. They appear to fear compromise of biblical beliefs thereby undermining commitment to biblical inspiration and authority. However, speeches made by those "for" ordaining women as bishops included several leading biblical scholars and theologians as well as church historians. These seem convinced that careful exegesis of Scripture and awareness of Church of God history and the Pentecostal heritage provide a firm foundation for full partnership in ministry. In fact, some argued that the struggle about the role of women in the Church of God is itself indicative of doctrinal transition or departure from the denomination's Holiness Pentecostal roots toward a more Baptistic theology and polity. On the one hand, opponents to the motion were apparently concerned that a "liberalizing" trend beginning with ordaining women bishops might lead to similar steps in the future regarding ordaining homosexuals and lesbians. Proponents of the motion emphatically denied any such perceived connections. On the other hand, proponents of the motion to ordain women as bishops repeatedly compared antagonists to 19th century Christian slaveholders in the southern United States prior to the Civil War - a connection that was also emphatically denied by their opponents. Though much of this discussion was about nomenclature, culture and context, the process required a simple "yes" or "no" response. The motion failed with a "no vote" of 62.52%. A bold attempt to reconsider the subject in the General Assembly session failed as well.
Under the same heading of Women in Ministry, the General Council addressed the issue of women serving on the Church and Pastor's Council. In the Church of God, a local congregation may opt to form a committee to serve in an advisory capacity to the pastor and congregation. This group is known as the Church and Pastor's Council. Although a congregation may or may not opt for such a council, and may even choose other options for local church governmental leadership, a congregation which does choose to have a Church and Pastor's Council is thereby required to follow the guidelines laid out in the General Assembly. One of the guidelines for serving on the Church and Pastor's Council has been that a council member must be male. The definitive response from the Council was perhaps one of the smallest margins of decision ever noted in the Council's history. The recommendation to delete the word "male" from the guidelines as written in the Church of God Book of Minutes passed by a 50.12% to 49.88% margin, a five vote differential (1,080 to 1,085). This measure went to the General Assembly for ratification by a similarly narrow margin (10 votes out of a body more than twice the size). Therefore, women, clergy or laity, will now be allowed to serve on local church councils if they are otherwise qualified.
The intensity and narrowness of these votes probably suggest serious division within the Church of God regarding this important issue. In fact, it appears there are almost equal but opposite camps. There are those who believe that godly women full of the Holy Spirit should be full partners with men in ministry, and others who believe that in spite of ability women should fill supportive and subservient or subordinate roles when it comes to any kind of leadership. Nevertheless, the favorable vote for women serving on local church councils may possibly be a cautious step toward potential incremental openness to eventual ordination of women as bishops. In all of this discussion and division, one thing seems sure: the matter of women in ministry and in leadership is not about to go away any time soon - at least not in the Church of God.
__________
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
Christian Resources International
Give your unused
printed resources to encourage and help equip the church around the
world.
Imagine what God can do with the Bibles and Christian books that are
sitting on your shelves, in boxes in the attic and in countless other places. By
working together, we can reclaim those resources and get them sent around the
globe to bless believers!
www.cribooks.org
WEA Offering Numerous Missions Books
The World
Evangelical Alliance website is currently offering, without cost or obligation,
about 30 missions books from their Resources page. Some of the titles offered:
Too Valuable to Lose, Women as Risk-Takers for God, Doing
Member Care Well, and Global Missiology for the 21st Century.
See
them all at: http://www.theimtn.org/resources/index.php?main_page=index&cPath=73_68&sort=20a&page=1
Source: Adapted from Brigada Today
2010/05/16
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
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From the Summer 2010 issue
Cautious Co-belligerence? The Late Nineteenth-Century American Divine
Healing Movement and the Promise of Medical Science
By Bernie A. Van De
Walle
Introduction
The late nineteenth century was a time of monumental change. It witnessed a cyclone of transformation and progress rivaling, at least, that of any preceding era. Not surprisingly, it was a time of key advances in medical science. This era was home to Pasteur, Roentgen, Lister, and a number of lesser known, but still significant, medical pioneers. These inventors and their discoveries radically reshaped and significantly advanced the practice of medicine. New advances seemed to be dawning with every new day. At the end of the nineteenth century, the promise of medical science seemed unlimited.
At the same time, the late nineteenth century also saw religious change. There was the emergence of the Divine Healing movement, a loosely associated group of religious teachers and practitioners who sought to promote and practice the healing power of the indwelling and resurrected Christ over that of natural means. This movement gained tens of thousands of adherents in a significantly short span of time. Key figures in this group included people from a wide-variety of denominations, men and women, ministers and physicians. Furthermore, this movement played an essential role in the birth of Pentecostalism[1], the greatest religious movement of the twentieth century.
Therefore, there rose simultaneously on the American landscape at least two significant approaches to health and healing in the late nineteenth century, each with its own biased and ardent champions and devotees. Yet, the opinion of the late nineteenth-century Divine Healing teachers did not, as one might expect, thoroughly dispense with the value and goodness of physicians, their diagnoses, and medical treatment. While they did not completely dismiss the advances, usefulness, and propriety of medical science, they did assert that it was, at best, a deficient approach to the gravity, complexity, and depth of human disease. While they believed that physicians and their medical treatments may be gifts from God, they were convinced that medical science was fundamentally unable to bring to humanity the kind of health and life intended for them by God and found solely in the redeeming work of Jesus Christ.
This chapter will explore those common and key responses - both the affirmations and the denials - of the late nineteenth-century Divine Healing proponents to the growing popularity and use of medicine, remedies, and physicians.
. . .
__________
Bernie A. Van De Walle, B.Th. (Canadian Bible College), M.Div. (Canadian Theological Seminary), M.Phil. (Drew University), Ph.D. (Drew University), is Associate Professor of Theology at Ambrose University College in Calgary, AB, Canada.
Footnotes appear in the printed version of this article excerpt.
Read the rest of this article
and many other articles in the Summer 2010 issue of THE
PNEUMA REVIEW www.pneumafoundation.org/intro_pr.jsp
From the Summer 2010 issue
Andrew D. Clarke, A Pauline Theology of Church Leadership (New York: T & T Clark, 2008), 189 pages, ISBN 9780567045607.
This work is important for those considering how best to 'do church' and who are also seeking after a Biblical model of leadership. The volume, a theological monograph in the Library of New Testament Studies series, is both theologically up to date and pastorally relevant for today. Clark, a senior lecturer in New Testament Studies in the University of Aberdeen and also the leader of a new church in rural Aberdeenshire, continues and develops the theme of Paul's understanding of leadership which he addressed in his earlier work, Serve the Community of the Church: Christians as Leaders and Ministers (Eerdmans, 2000). In that work, Clark had noted how Paul's understanding of Christian leadership should be distinguished from contemporary, social understandings of leadership in the 1st century Graeco-Roman context.
In this new work, Clarke goes on the examine the peculiar nuances of Paul's description and encouragement of leadership within the church, identifying that Paul was certainly not an advocate of egalitarian communism, but a believer in levels of authority. What is of special interest is how, as a New Testament and Pauline specialist, Clarke approaches this issue.
Clarke argues that we can only understand Paul's perspective on leadership and apostolic authority within the ecclesial context in which he worked. That is, a context of house churches where relationship and transparency was integral to the leadership role. He sees the various descriptors - overseer, elder and deacon not as offices, as they would later become in the Ignatian model, but properly as descriptors, often interchangeable or overlapping, of leadership dynamics within the local churches.
For Clarke, the critical ingredients for Pauline leadership were both an ability to teach and an ability to model Christlikeness to others: functions that necessitated relational accountability of such leaders within the local church communities they sought to lead. Clarke see that an attempt to appeal to Paul for models of ministry that vindicate power structures within larger people groups is to remove him from his context.
Of equal value to the observations regarding leadership is the update, in the first two chapters, on methodology and hermeneutics. Clarke helps the reader to come to grips with what can or should legitimately be argued as being as 'Biblical perspective'. Given the debates over apostolic models of leadership and styles of leadership that can be vindicated as 'biblical', Clarke's work is here both timely and an important aids to those who want to review how the church today can better replicate or reflect the emphases present in the church of the apostolic age.
Reviewed by Jim Purves
__________
Jim Purves, Ph.D. (University of Aberdeen, Scotland), B.D. (Hons) Christian Dogmatics (University of Edinburgh, Scotland), L.L.B. (Hons) Law (University of Edinburgh, Scotland), is pastor of Bristo Baptist Church, Edinburgh, and adjunct lecturer and research tutor at the International Baptist Theological Seminary, Prague, Czech Republic. He is the author of The Triune God and the Charismatic Movement (Paternoster, 2004). www.bristobaptist.org
Read more reviews and other articles in the Summer 2010 issue of THE PNEUMA REVIEW www.pneumafoundation.org/intro_pr.jsp
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