L. W. van der Woude - - THE CHARISMATIC RENEWAL MOVEMENT IN THE CHRISTIAN CHURCH

In this web-site, reprinted from the "Jesus is Alive" newsletter, May 1995, Charles Whitehead, (President of the International Catholic Charismatic Renewal Services [ ICCRS ] Council), quotes Cardinal Suenens:

"To interpret the Renewal as a 'movement' among other movements is to misunderstand its nature; it is a movement of the Spirit offered to the entire Church and destined to rejuvenate every part of the Church's life. The soul of renewal - Baptism in the Spirit - is a grace of Pentecostal refreshment offered to all Christians."

He describes the Catholic Charismatic Renewal as "a grass-roots movement in the Church". As such, he states that the Renewal may not be characterized by any particular view-point, but that individual charismatics and groups will hold views. He then goes on to detail the view-point of the ICCRS, that being "that the aims of the Charismatic Renewal are one and the same as the objectives of the Church - the conversion, sancification and salvation of every single human being". He notes the Christ-centred focus of the Renewal and credits Protestant and Pentecostal Christians who had preceded the Catholics in this experience, with the Renewal's "inspiration, example and encouragement".

"Its place at the heart of the Church has been secured, and the Catholic Charismatic Renewal has been warmly welcomed by Pope Paul VI, Pope John Paul II, by the Pontifical Council for Laity, and the Bishops' Conferences throughout the world. It has been recognised as a special gift of the Holy Spirit to the Church, with a significant role to play in the re-evangelisation of society."

The Catholic Experience of Renewal

Fr. Thomas Foster, S.J., (Bishops Liaison to the Charismatic Renewal, Diocese of San Jose, 1993), provides us with a brief history of the development of the Catholic Charismatic Renewal movement within the Roman Catholic Church. Fr. Thomas further comments on the Church's official endorsement of the Renewal and provides a brief description on a number of the "Gifts of the Spirit". This capsulization serves the unaquainted in providing a concise context to this movement.

However, Fr. Thomas Foster, in his opening comment states with reference to Jesus' promise of the Spirit: "... There was, of course, no Spirit yet, because Jesus had not yet been glorified. [John 7: 37-39]". This comment unfortunately leaves the reader with the impression that the Holy Spirit did not indeed yet exist at the time of Jesus' promise. I believe it safe to assume that any such impression is completely unintentional in light of the Church's tradition in its established adherence to the doctrine of the Holy Trinity, which includes the Father, Son, and Holy Spirit. The Scriptural reference of John 7: 37-39 must be taken in context with Jesus' words in a later reference: "And I will ask the Father, and he will give you another Counselor to be with you forever -- the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you." (see John 14:16-17, Holy Bible). This latter text perhaps better differentiates the pre-existence and presence of the Holy Spirit from the latter 'gift' of the Spirit, as promised by Jesus in both references.

St. Bernard's Parish, Concord, Massachusetts.

Citing Parish News, Vol. 3, 1996, the writer comments that an important ingredient of this renewal is the sign of power of the Holy Spirit, referring to the Acts of the Apostles, stating that "Our Lord promised that believers would be clothed with power in a baptism of the Holy Spirit". Quoting Cardinal Leo Suenens of Belgium, the writer infers that baptism in the Spirit is an added Christian experience which goes beyond "partaking" in the Spirit through the sacraments of Baptism and Confirmation. The Charismatic Renewal is seen as a challenge to Christians to re-focus on Jesus with a strong emphasis on evangelization. Christian Unity is noted as being the movement's validating benchmark, noting that only the Holy Spirit can accomplish this.

PART II - CHARISMATIC RENEWAL AND OTHER ASSOCIATED MOVEMENTS

The Toronto Blessing (also known as "Holy Laughter"), Ken Garrison.

This phenomenon is discussed in this site by Mr. Ken Garrison. Mr. Garrison's analysis appears, in summary, to be a well-intentioned voice of concern. He is however disapprovingly critical of this alledged manifestation of the Holy Spirit, drawing on Biblical reference to support his argument.

We may find some minor contention with his article however in that he compares the manifestation of "Holy Laughter" to similar physical manifestations of "roaring", giving reference to Biblical imagery of "a lion" being compared with Satan, (who according to Scripture he states "prowls about 'like a roaring lion'"). Garrison thereby implies that this phenomenon may be demonic, (although he is careful to state that it may also be "simply a manifestation of the flesh"). In my opinion this is somewhat of a leap in logic as Mr. Garrison fails to recognize that Jesus is also seen as the "Lion of the Tribe of Judah", (see Revelation 5:5, Holy Bible), and it may be therefore similarly argued by practitioners of Holy Laughter and similar manifestations that "roaring" and like expressions indeed have a place in worship. Mr. Garrison, in his derogatory criticism, is quick to attribute this and other physical manifestations to the Toronto Airport Vineyard Church. Reports of similar practices may however be traced back over some considerable time. Earle E. Cairns, ThB. Ph.D., Chairman of the Department of History and Political Science, Wheaton College, Wheaton, Illinois, in his book, Christianity Through the Centuries: A History of the Christian Church, (Zondervan Publishing House, Grand Rapids, Michigan, Fourth Edition, 1961, p 455), makes reference to P.G. Mode's Sourcebook and Bibliographical Guide for American Church History, (George Banta Publishing Co., Menasha, Wisconsin, 1921, pp. 336 - 339), which records "Barking" and other physical manifestations having taken place as early as August, 1801, during a camp meeting at Cane Ridge. The results of these manifestations are reported to have had very positive effects on the church's efforts in frontier evangelism.

Mr. Garrison makes an interesting point, which must be given serious consideration in terms of honest discipleship, in suggesting that manifestations of the Holy Spirit should be compared against those manifestations which were observed in Jesus' ministry. Mr. Garrison notes however that Jesus did not speak in other tongues, although he does not find discrepancy with this manifestation in particular. Mr. Garrison may wish to consider Jesus' address to God during his crucifixion of "Eloi Eloi Lama Sabachthani", (see Mark 15:34, Holy Bible), a cry which was not understood in the known language of those in attendance that day, and was not translated from original as the rest of the text, but required interpretation, much the same as the need for interpretation of modern day Charismatic glossolalia. Indeed, if we read further in Mark, at the time of crucifixion it was thought that Jesus was calling on the prophet, Elijah. The New Scofield Reference Bible, (1967, Oxford University Press, New York, C.I. Scofield D.D., editor), in a footnote to verse 35 suggests Jesus was speaking Aramaic. The real point here is that the language spoken was outside the context of present conversation, just as was the manifestation of tongues on the day of Pentecost, (see Acts 2, Holy Bible). The languages spoken at that time were also out of the context of the present conversation, albeit those in hearing could understand what was said in recognizing their own native languages being spoken. (Also consider references to "Abba, Father", Mark 14:36, Romans 8:15, Galatians 4:6).

These criticisms are however minor points for consideration and should not be seen as a distraction from Mr. Garrison's overall commentary which, as stated at the onset, is a welcome expression of concern over a relatively unique phenomenon which, as such, requires careful examination.

The Toronto Blessing, Faith and Order Committee Report, British Methodist Conference, June 1996

(see article 7.6 of the 1996 report). The Conference's interest in the Charismatic Movement appears to have some relative standing as the 1996 report makes reference to a report of 1974 on "The Charismatic Movement", (see article 2.4 of the 1996 report).

The 'Toronto Blessing' phenomenon is traced back to a 20 January 1994 meeting at the Toronto Airport Vineyard Fellowship, when the entire congregation responded to a prayer invitation, followed by massive physical mainifestations which may be categorized as charismatic-associated phenomena. Continued exposure and "pilgrimages" to Toronto by believers have resulted in the experience being carried to other locales and churches, including several in Britain. The continued experience resulted in a break of the Toronto Airport Fellowship from the Association of Vineyard Churches in December 1995. The Conference report gives some independent status to the 'Toronto Blessing' phenomena as a 'movement'. (For a description concerning its early development, see articles 1.1 to 1.5 of the 1996 report).

Article 4 adresses "Insights from Christian doctrine and Scripture"; including under 4.1, "The Doctrine of the Holy Spirit", under 4.2, "Discerning the Spirit"; under 4.3, "The Blessing of God"; under 4.4, "Biblical perspectives on the manifestations"; and under 4.5, "Conclusions from the biblical material".

Articles 6 and 7 address the committee's conclusions and recommendations respectively.

The Brownsville Revival, Official Home Page of the Brownsville Assembly of God, Pensacola, Florida.

The Brownsville Assembly of God's experience of major revival has been accompanied by ongoing physical manifestations of the Spirit commonly associated with the "Charismatic" experience. Similar to the "Toronto Blessing" experience of the Toronto Airport Fellowship church, occassions of visitation to Brownsville by other believers has resulted in a "carrying back" of the revival experience and associated charismatic manifestations to other far-reaching congregations. Indeed, the movement has gained some reputation with congregations in this writer's home city of Calgary, Canada.

Unfortunately, browsing through the sub-sites is quite difficult as connections take an inordinate length of time. One successful link was of particular interest however: see Public Statement. The link is a record of the public statement issued by Pastor John Kilpatrick of the Brownsville Revival to Hank Hanegraaff on June 18, 1977, following an alledged derogatory reference to a "church in Pensacola" by Mr. Hanegraaff on 'Larry King Live', which was taken by Pastor Kilpatrick as a slight against the Brownsville Revival. This item demonstrates both the risks and responsibilities that come with some of the charismatic manifestations in practice, as confessed by Pastor Kilpatrick, yet also demonstrates the spirit of unity that many observers have credited the movement with in general.

The Brownsville Revival, (also known as the "Pensacola Revival"), O'Flare's Unofficial Pensacola Revival News.

A number of related web-sites may be accessed from Mr. William O'Flaherty's site, including return to his Home Page, "O'Flare's Land".

One particular site hosted by Mr. O'Flaherty for Mike Conroy provides a brief history of the early development of the Brownsville Revival. An interesting theory is presented on why Pensacola, Florida may have been divinely chosen as the geographic starting point for revival. Mr. Conroy states that Pensacola has a claim to being the "oldest" city in the United States, dating back to 1559. This claim and a report that a Dr. David Yongii Cho, (who Mr. Conroy reports as being the pastor of the world's largest church, located at Seoul, South Korea), at a meeting in Seattle, Washington, spoke a prophesy that Pensacola would indeed be the start of revival for America.

Mr. O'Flaherty's home page also links with other sites of interest, including: O'Flare's Quotes About Revival, another for C.S. Lewis Quote of the Week, and more.

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