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Amazing blog post with some very good teaching about speaking in tongues.
Over the past few months, the concept of writing a blog article related to the Charismatic Gifts and Movement has been on my mind. While I am not from a Charismatic background over the past 3-4 years I have become increasingly more charismatic in my beliefs and Christian practices and when I was a student at Tyndale was affectionately called a “Pennonite” (a mixture of Pentecostal and Mennonite). There are still a variety of charismatic gifts that I simply do not know enough about at this time to offer any real insight via blog. Therefore, at this present time topics of prophesy and being slain in the Spirit are a bit out of my reach, though I recently read a very interesting book by Dr. James Beverly (a professor at Tyndale) “Holy Laughter and the Toronto Blessing” that deals with a few of the more “wild” types of charismatic movements. …
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My previous blog post about charismatic theology and miracles among the early Anabaptists became very popular, it’s already one of the most wildly read posts this year! So since you obviously like that stuff I want to share an excerpt from another great article, A Pentecostal Drawn to Anabaptism, by Richard Gillingham:
Why I was drawn to Anabaptism
In the history of Classical Pentecostalism, particularly through reading the late Walter Hollenweger’s excellent book Pentecostalism, I found a narrative in which my experience could be placed, interpreted and one of which I could be proud. What then of my relationship with Anabaptism? In conversations with others it is clear that the primary means of attraction to the Anabaptist Network is relational, but in my case this was not so. My interest in Anabaptism was as a consequence of re-reading John Howard Yoder’s The Politics of Jesus after researching the theology of Stanley Hauerwas in my postgraduate work.
In my reading it was clear that Anabaptism, like Pentecostalism, is strongly apocalyptic. I think this similarity is a key reason for my attraction to the Anabaptist vision (more on that later). Reading their respective histories some of the similarities between Pentecostalism and Anabaptism are striking. For example:
A Charismatic view of the Church
Pentecostalism is well known for its emphasis on the spiritual gifts, particularly the gift of tongues. While Anabaptism, especially in its early history, certainly had similar manifestations this is not what I mean by calling both churches charismatic. Rather, both have a very strong emphasis on every-member ministry in the Church. Early Pentecostals regularly claimed that Pentecostalism had no earthly leaders. Both traditions assert that every member of the Church has been gifted for a unique ministry. The historian Augustus Cerillo writes that the ‘central element in Pentecostal ideology was its belief in the church as a Holy Spirit-created egalitarian community in which all the walls of separation produced by racial, ethnic, gender, and class differences would be washed away in the blood of Jesus Christ’ (Pentecostal Currents, 237-238).
From now on this blog is a part of the MennoNerds network, a bunch of bloggers (or nerds) who like Anabaptism. Ana-what? Anabaptism, the grandmother of the Baptist, Pentecostal and a bunch of other movements, which was and is characterized by pacifism, economic equality and radical theology. While I’m not a part of an Anabaptist church (they simply don’t exist (yet) in Sweden), I was involved in forming the Anabaptist Network of Scandinavia, and together with my friend Andrew Meakins I’m administrating a facebook page called Charismatic Holiness Anabaptist Theology.
While several modern-day Anabaptists eagerly seek miracles and the gifts of the Holy Spirit, there still are many who don’t. Not necessarily because they don’t believe in miracles but rather that they believe it isn’t part of their tradition. But it is. In 1995, Stuart Murray, one of the leading Anabaptist theologians in Europe, wrote this article about the early Anabaptists’ view on spiritual gifts. Here is an excerpt:
Anabaptism as a Charismatic Movement: Diverse Phenomena in Early Decades
What would sixteenth-century Anabaptists have made of the “Toronto Blessing” that has impacted many churches in Great Britain in recent months? How did the Radical Reformers respond to such spiritual phenomena’? The charismatic aspect of Anabaptism has not received much attention from historians, but evidence of spiritual phenomena in early Anabaptist groups is substantial. Some welcomed manifestations of the Holy Spirit, while others were wary and attempted to regulate or discourage such expressions. Basic to the Anabaptist view of charismatic gifts, however, was a belief that a transformed life was the true measure and sign of Holy Spirit presence.
For Dirk Philips, the Spirit had a vital role as agent of regeneration. The Spirit writes the new convenant on the hearts of believers and enables them to participate in the divine nature. The Spirit is the earthly presence of Jesus, empowering ministers called by God and helping believers interpret the Scripture. Anabaptists equated “baptism in the Spirit” with conversion, but expected more to happen experientially than did the Reformers. The radicals were not satisfied with forensic ideas of grace, typified by the legal terminology of “justification by faith”. Rather, they saw grace as “the inner light that directed a life of righteousness “.
Why I Wish I Were a Mennonite
My name is Aaron D. Taylor and I’m a charismatic Christian. If you ever see me driving with my glasses on, I may look dignified, but don’t let my appearance fool you. Throughout my life I’ve been slain in the Spirit and drunk in the Holy Ghost on numerous occasions. I’ve felt the anointing, laid hands on the sick, cast out devils, and been prophesied over countless times. It’s taken me a long time to feel comfortable in my Pentecostal/charismatic skin, but I can honestly say today that I wouldn’t trade my Pentecostal/charismatic heritage for anything. I’ll admit it’s been a very long time since I’ve “shaken under the power” or “danced in the Spirit”, but to this day I pray in tongues, lay hands on the sick, and if I ever need to get the devil off my back, I’ll gladly pull out the “Sword of the Spirit” and start quoting Scripture. We Pentecostals and charismatics have a lot to be proud of. We were a miniscule, lower class fringe movement 100 years ago and now there are over 600 million of us around the world!
So why do I wish I were a Mennonite? Yesterday was my 30th birthday and when I think about the past 30 years of history, on nearly every moral issue that speaks to how Christians are supposed to live as a peculiar people surrounded by a godless culture, the Mennonites have been right and we’ve been wrong. While charismatic leaders were “naming and claiming” plush clothing, fancy cars, and million dollar mansions, Mennonites were teaching their children to live simply so that others could simply live. While charismatic leaders were petitioning the government to keep under God in the pledge of allegiance, Mennonites were warning their children about the dangers of nationalism. While charismatic leaders were building “apostolic networks” to win the world for laissez-faire capitalism, Mennonites were sharing possessions, building communities, and identifying with the poor. While charismatic leaders were putting bowling alleys and coffee shops in their multi-million dollar church buildings”, Mennonites were providing a decent living for third world farmers by setting up international co-ops and selling fair trade coffee.
I discovered the Hopewell Network of Churches today, an interdenominational network which was birthed when Charismatic renewal hit some Mennonite churches. Though more denominations are included today, the network still enhance Anabaptist values – especially the pacifist stance – which makes this a unique and, in my opinion, more biblical type of Charismatic network. I love when they write:
We are charismatic in that we believe in the Baptism of the Holy Spirit as a subsequent experience to salvation that is available to each believer. We believe all the gifts of the Holy Spirit are available for the believer today.
We have the expectation that the empowering ministry of the Holy Spirit and the gifts of the Holy Spirit will be embraced and taught in our churches. We desire to see believers in all our churches encouraged with the Baptism of the Holy Spirit and taught how to exercise these gifts in their lives. We do not teach that the gift of tongues is the initial or only evidence of the Baptism of the Holy Spirit. There is flexibility in how these gifts are administered in the context of public services and the life of the church. Leaders are expected to lead people into a personal encounter with the Holy Spirit and to encourage the accompanying gifts.
We are Anabaptist in that we hold to many of the values of Anabaptism. We have the expectation that Anabaptist values will be supported and encouraged among the churches. The Anabaptist peace position, for instance, is the official position of the network in that we encourage forms of service other then the military. At the same time, we do honor individual conscience on this matter. It would be our expectation that every young person in a Hopewell Church has heard a clear teaching on the Anabaptist view as they make their life decisions about service.
We are evangelical in that we believe the primary focus of the church should be on the centrality of Jesus and his commission of reaching the harvest. We take a clear stand on the full authority and inspiration of Scripture.