INFLUENTIAL TRENDS AND MOVEMENTS IN CONTEMPORARY THEOLOGY: CHARISMATIC THEOLOGY

Tamela R. JohnsonSurvey of Theology THEO 510Instructor: Eunice Abogunrin

December 14, 2012

CONTENTS

INTRODUCTION.......................................................................................................................2

THE FIRST WAVE PENTECOSTAL EXPERIENCE..............................................................4

THE INCEPTION AND GROWTH OF THE CHURCH OF GOD IN CHRIST.......................4

THE BLACK CHURCH..............................................................................................................5

THE 21ST CENTURY WORSHIP EXPERIENCE......................................................................6

THE CHARSIMATIC LEADER................................................................................................8

BIBLICAL WORSHIP................................................................................................................9

CONCLUSION............................................................................................................................11

BIBLIOGRAPHY........................................................................................................................13

INTRODUCTION

The Charismatic movement is one of the most widespread and influential forces within

Christianity today. The main doctrinal characteristic consisting of the baptism in the Holy Spirit

as a subsequent event, prophecy, speaking in tongues, laying of the hands, the gift of healing,

and emphasis on a personal experience with God are key reasons for the movement’s popularity

and growth. This twentieth century phenomenon is something that cannot be denied for many

lives have been transformed through innumerable revivals around the world where the power of

God was witnessed firsthand. One such phenomenon is the Azusa Street Revival.

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Led by William J. Seymour in central Los Angeles in 1906, the Azusa Street revival had

its roots in the establishment and development of Pentecostalism in North America. The services,

consisting of intercultural and interracial congregants, were spontaneous in nature. “Singing in

tongues and people falling on the ground ‘under the power’ or ‘slain in the Spirit’ were common

phenomena.”1 There was no set program in place or speaker designated to preach. The emphasis

was on yielding to the leading of the Holy Spirit. The spirit-filled encountered sparked the

establishment of many newly found denominations, including Church of God in Christ (COGIC),

a Pentecostal-Charismatic entity comprised of churches with predominantly black leaders and

congregants.

Since the practices and teachings of the Charismatic movement are quite different from

what conventional Christians taught for nineteen centuries, it is wise to closely examine what

occurs in contemporary churches. “Experiences based solely on feeling and devoid of Biblical

validity have increasingly become the norm.”2 I have been a member of the COGIC

denomination for over 10 years and have been blessed in innumerous ways. However, a recent

yearning and quest for a deeper relationship with God has opened my eyes to certain ritualistic

behaviors that have been exhibited in the black church. Cunningly orchestrated music, loud

charismatic feel-good preaching that stirs up emotions, running and dancing through the aisles,

and repetitive chants, some of which are learned behaviors I’ve personally participated in, have

become customary. Is this what fellowship and worship has succumb to? “One can easily get

caught up in the moment; get a high from the emotion – but this is not godly worship.”3

1 Anderson, Allan, "The Azusa Street Revival and the Emergence of Pentecostal Missions in the Early Twentieth Century." Transformation (02653788) 23, no. 2 (April 2006): 110.2 Anderson, Allan, "The Azusa Street Revival and the Emergence of Pentecostal Missions in the Early Twentieth Century." Transformation (02653788) 23, no. 2 (April 2006): 110.

3 Levison, John R, "Filled with the Spirit: A Conversation with Pentecostal and Charismatic Scholars." Journal Of Pentecostal Theology 20, no. 2 (2011): 216.

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Worshipping God in spirit and in truth (John 4:24) has been reduced to certain religious

and ritualistic behaviors where displays of outward expressions and heightened emotions are

perceived as true worship, spirituality, and oneness with God. In this study, the researcher will

show the correlation between the influence of the charismatic movement and the emotionalism

found in many black Pentecostal-Charismatic churches, and how it has contributed to the skewed

perception of worship and one’s relationship with God. The intent of this study does not attempt

to place all black COGIC churches under the same analysis, but serves the purpose of shedding

light on the emotionalism and religious antics displayed in many black churches in an effort to

admonish believers to examine their personal walk and relationship with God and gain a biblical

perspective of true worship.

THE FIRST WAVE PENTECOSTAL EXPERIENCE

The historic developments of the Pentecostal-Charismatic movement are separated into

three separate “waves” possessing distinctive theological characteristics. The first wave

comprises of the Pentecostal denominations that sprung up in the early twentieth century and

contributed to the religious awakening among many black slaves.4 Founders and congregants

who were once part of the older and more established Protestant churches either left the

denomination to pursue a more enthusiastic and spiritual order or they were simply asked to

leave because of differences in doctrinal beliefs. The greatest conflict arose from preaching

related to the baptism of the Holy Spirit and how this experience is a separate occurrence that

follows after the conversion.

4 Lederle, Henry I, "The Spirit of Unity: a Discomforting Comforters. Some Reflections on the Holy Spirit, Ecumenism and the Pentecostal-Charismatic Movements." Ecumenical Review 42, no. 3/4 (1990): 282.

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THE INCEPTION AND GROWTH OF THE CHURCH OF GOD IN CHRIST

Charles Harrison Mason, a Baptist minister from Mississippi, began teaching the Baptist

congregation the Wesleyan doctrine which emphasized entire sanctification and Christian

perfection and holiness. However, such preaching caused dissention among many members for

the Wesleyan perfectionism doctrine conflicted with the Calvinist theology of the Baptist. The

controversy grew to where the leaders of the National Baptist Convention intervened and

unanimously expelled Mason and others who embraced the holiness teaching. In 1906, Mason

and other leaders went to investigate reports of the Azusa Street Revival. Mason’s visit changed

the direction of his holiness beliefs, for he had received the baptism of the Holy Spirit and began

speaking in tongues. Upon his return to his hometown, Mason started preaching and teaching the

Pentecostal message to his newly formed Church of God in Christ (COGIC) congregations,

which was well received.

One primary factor that set the COGIC denomination apart from other black

denominations was the incorporation of African worship with the orthodoxy of fundamental

Christian worship and fellowship. While congregants attempted to absorb the more dominant

Christian culture of worship, over time black churches began exchanging the Euro-Anglo

religious practices with those of African-orient.5 Mason sought and achieved his mission of re-

Africanizing black churches with features such as “reintroducing drums, spontaneous sound

celebrations, call-and-response preaching, dancing, and emotionally liberating worship.”6 The

change in religious practices was not well received by some early white Pentecostal leader, for

these practices were viewed as possessing remnants of voodoo culture. However, others simply

5 Maxwell, Joe, “Building the Church (of God in Christ). Christianity Today 40, no. 11 (April 1996): 25.

6 Maxwell, Joe, “Building the Church (of God in Christ). Christianity Today 40, no. 11 (April 1996): 25.4

viewed Mason as a prodigy of the slave religion, having the ability to draw people with practical

insight and messages tailored to the culture and struggles of the black race.

THE BLACK CHURCH

Because of their struggles and hardship, African slaved were known to rely deeply on

religion and their churches. Church provided a sense of restoration, peace and helped maintain

faith and hope in God and His promises. Attending church is where many slaves found refuge in

the midst of their many struggles. “In African-American history, the church has long been at the

center of the black communities. It has established itself as the greater source of African

American religious enrichment and secular development.”7 Black churches were not only

considered a place where one can receive the teaching of Christianity, but address specific social

issues affecting their members. Prior to the establishment of the black church, white southerners

sought to control how black people worshipped. They had no voice regarding the affairs of the

church and were ordered to sit in the back, participating more as outsiders, rather than members.

After the civil war, blacks began separating themselves, forming their own churches which

spread throughout the South. “With the division of congregations came the development of a

distinct religious observance combining elements of African rituals, slave emotionalism,

southern suffering, and individual eloquence.”8 The services consisted of devotional prayer,

singing by the choir or congregation, and preaching.

THE TWENTY-FIRST CENTURY WORSHIP EXPERIENCE

After the inception and establishment of the black church, certain rituals and behaviors

remained that developed into a normal way of worship. With the phenomenon of the Azusa 7 Blumhofer, Edith L, "Revisiting Azusa Street: A Centennial Retrospect." International Bulletin Of Missionary Research 30, no. 2 (2006): 59.

8 Nelson, Timothy J, “Sacrifice of Praise: Emotion and Collective Participation in an African-American Worship Service.: Sociology of Religion 57, no. 4 (1996): 381.

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Street revival and establishment of the COGIC denomination, came certain behaviors that

developed and evolved over the course of time. A member at a black Pentecostal church in Los

Angeles gives his account of some of the behaviors he witnessed firsthand in typical church

service:

Elated celebrations, strident and loud singing, music that has the ability to reach the inner emotions, dancing, raised hands, prostration, women with huge hats and dresses, flailing arms, and feet that shuffled; men, who sometimes stood with hands raised, sometimes danced or ran around the sanctuary. There were hollers, screams, chants, tears. There is an excessive amount of emotions, an intensity, which to outsiders may appear to be erratic and exotic. The aisle where people danced and the altar where people prayed as well as tarried were sites of superfluous emotionalism – the speaking in tongues, the laying on of hands, the tears, the fissures with normative postures for acceptable behavior and respectability; an indicator of one’s spirituality and closeness to God.9

Church preaching is dependent upon call and response which may include both physical

and vocal responses and reactions to prayer, preaching, the music, and other factors that engages

the congregant’s attention and produces a stimulus reaction. There are preachers whose main

focus is to make the audience feel good and produce a response. In 2 Timothy 4:3, Paul writes,

“For the time will come when men will not put up with sound doctrine. Instead, to suit their own

desires, they will gather around them a great number of teachers to say what their itching ears

want to hear.” The leader’s responsibility is to teach sound doctrine, not what the members

desire to hear. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and

training in righteousness so that the man of God may be thoroughly equipped for every good

work” (2 Tim. 3:16). Preaching feel good messages leave the congregant unequipped and ill-

prepared to truly perform in the manner that produces fruit and yield results in a world in

desperate need of salvation. Good feelings and high emotions does not produce a mature

9 Nelson, Timothy J, “Sacrifice of Praise: Emotion and Collective Participation in an African-American Worship Service.: Sociology of Religion 57, no. 4 (1996): 387.

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Christian, but empty frenzy void of substance. Only the Word of God used in its proper context

has the power and ability to produce maturity and growth.

Is this form of worship truly honoring and glorifying God, or is it simply a display of

unbridled emotionalism? "Emotionalism within this context refers to irrational emotionalism,

which may be defined as the loud, clamoring and repetitive expressions of feeling that have no

basis in orderly behavior and that are without scriptural foundation, purpose and direction.”10

Such behavior has the tendency to draw attention to self instead of God. For some, especially

those who are not acclimated with church, such displays may actually draw people away instead

of them being drawn closer to God.

THE CHARISMATIC LEADER

The word “”charismatic” which is used to describe the Pentecostal-Charismatic

movement stems from the Greek word charis. The English transliteration for charis is the Greek

word for “grace,” and mata is the Greek word for “gifts.”11 The two words combined produce the

word Charismata, which refers to the “grace gifts.” Grace gift places emphasis on the belief that

signs of the presence of the Holy Spirit are demonstrated through the manifestation of gifts that

are bestowed upon the believer. The spiritual gifts are believed to give authority and influence to

certain individuals who possess these gifts. It is understood that the same manifestation of the

Holy Spirit that was made available to the church in the book of Acts can be experienced and

accomplished today.

10 Nelson, Timothy J, “Sacrifice of Praise: Emotion and Collective Participation in an African-American Worship Service.: Sociology of Religion 57, no. 4 (1996): 386.

11 Coleman, Simon. "The Charismatic Gift." Journal Of The Royal Anthropological Institute 10, no. 2 (2004): 421.

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“Pentecostals have during their history, looked to a number of outstanding leaders who

have greatly impacted their thinking and their practice. Because these leaders have been

charismatic, in both the ability to express with great capacity, as well as in the sense that they

were people who majored on the use of the Gifts of the Holy Spirit, their word was sometimes

viewed on a par with that of Scripture itself.”12 The main problem with this ideology is that many

Pentecostals have been led to place more faith in the words of leader of the church more than in

establishing their own personal understanding of the Word of God and in the leading and unction

of the Holy Spirit.

In some COGIC churches, leaders functioning under the charismatic gifts have produced

a spiritual dictatorship, where instead of looking to God; the congregation find themselves

looking to the leader for guidance, insight and direction regarding their lives and relationship

with God. As a result, it creates a barrier between the members and God, where instead of

developing an individual relationship with God, their relationship is filter through the leader of

the church. “Any who have been regarded as charismatic preachers, healers, prophets, men and

women of faith and those who have started large congregations, have been, and still are, held in

high esteem. They are viewed as one possessing an anointing which surpasses all others.”13

BIBLICAL WORSHIP

Many churchgoers today are under the impression that the main reason for attending

worship service is to receive something out of the service, rather than giving adoration, worship,

and praise to God. One primary reason why people complain about not feeling satisfied with a

particular worship service is because the object and emphasis is not on what one can give to God,

12 Garrard, David J. "Leadership versus the Congregation in the Pentecostal/Charismatic Movement." JEPTA: Journal Of The European Pentecostal Theological Association 29, no. 2 (2009): 96.

13 Garrard, David J, "Leadership versus the Congregation in the Pentecostal/Charismatic Movement." JEPTA: Journal Of The European Pentecostal Theological Association 29, no. 2 (2009): 98.

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but on self. When people attend a worship service with the expectation of experiencing an

emotional high but do not receive it, blame is often placed on the praise and worship team,

preacher, or choir. In Acts 2:42-47, we are given a biblical perspective of what the services and

traditions were like during the time of the establishment of the church:

They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.

The early church established an environment which emphasized selflessness, giving,

evangelizing the lost, learning sound doctrine, and most of all, giving praises and worship to

God. God was able to move in the midst of these believers because the motives of their heart

were pure and single-minded. The purpose of our worship is to exalt, honor, glorify, praise and

please the Lord. It is a reflection of our loyalty and adoration to Him; the One who loved us so

much that He sacrifices His only begotten Son to die in our place so that we could receive

salvation and reconciliation. Revelations 4:11 states, “You are worthy, O Lord, to receive glory

and honor and power; For You created all things, And by Your will they exist and were created.”

We were created to worship God. While speaking with the woman at the well, Jesus says, "But

the hour is coming, and now is, when true worshippers will worship the Father in spirit and in

truth, for the Father is seeking such to worship Him.  God is Spirit and they that worship Him

must worship Him in spirit and in truth” (John 4:24). Worshipping God "in spirit and in truth"

means with reverence, admiration, reverence, attentiveness, and right purpose of honoring God,

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while understanding what we are doing and Who it is we are worshipping.14  Worship is not

restricted to any law, procedure, traditional, ritual or location. God is seeking for true

worshippers and it starts with the condition and motive of the heart.

CONCLUSION

A biggest danger within the black Pentecostal-Charismatic COGIC denomination is the

priority that experience and emotionalism has over Scriptural and biblical doctrine. Paul Enns’

evaluation of the Charismatic movement provides an excerpt from Chuck Smith, Pastor and

Founder of Calvary Chapel denominations:

“One of the greatest weaknesses of the charismatic movement is its lack of sound Bible teaching. There seems to be an undue preoccupation with experience, which is often placed above the Word. As a consequence, charismatic have become a fertile field for strange and unscriptural doctrines proliferating through their ranks. The Scriptures must not only have priority over experience, but the Scriptures alone must be the basis for truth.”15

Emotionalism and showmanship in church is not only void of biblical support, but has

contributed to a false belief that what one does externally is an indicator of one’s spirituality and

relationship with God. However, the outward expression and appearance of man does not

provide insight into the true spirituality of an individual. “For the Lord does not see as man sees;

for man looks at the outward appearance, but the Lord looks at the heart” (1 Sam. 16:7). It is the

Lord who searches all hearts and understands every intent of the thoughts (Jer. 17:10). God

knows the motive behind everything we do. While our external behavior may possess the

appearance of spirituality and oneness with God, only God knows the true intent of that person,

He will judge accordingly.

14 Van Oort, Johannes, "The Holy Spirit and the early Church: The experience of the Spirit." Hervormde Teologiese Studies 68, no. 1 (2012): 5.

15 Enns, Paul, The Moody Handbook of Theology. Rev. ed. Chicago, IL: Moody Press, 2008. Kindle Edition.10

As believers, it is important that we closely examine our personal walk and relationship

with God while pondering the following questions: Is my relationship with God superficial,

where it’s based on outward appearance and expression? Does my worship place emphasis on

traditional and religious behaviors in an effort to be perceived as spiritually? What is my motive

for attending worship services? Is it to exalt and magnify God or is it to seek something for self?

Do I uphold any doctrinal beliefs that were established by man that are not biblically supported?

This is the first step to breaking cycle of emotionalism and superficial worship antics that lack

real substance. God desires our whole hearts in all humbleness and contrition. He desires a vessel

that is completely yielded and loves Him with all your heart, all your soul and all your strength

(Deu. 6:5). Following after the words of the Psalmist David, our prayer should be “Create in me

a pure heart, O God, and renew a steadfast spirit within me. Do not cast me from your presence

or take your Holy Spirit from me. Restore to me the joy of your salvation and grant me a willing

spirit, to sustain me” (Psalms 51:10).

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BIBLIOGRAPHY

Anderson, Allan. "The Azusa Street Revival and the Emergence of Pentecostal Missions in the Early Twentieth Century." Transformation (02653788) 23, no. 2 (2006): 107-118. Academic Search Complete, EBSCOhost (accessed November 17, 2012).

Blumhofer, Edith L. "Revisiting Azusa Street: A Centennial Retrospect." International Bulletin Of Missionary Research 30, no. 2 (2006): 59-64. MasterFILE Premier, EBSCOhost (accessed November 16, 2012).

Coleman, Simon. "The Charismatic Gift." Journal Of The Royal Anthropological Institute 10, no. 2 (2004): 421-442. JSTOR Arts & Sciences I, EBSCOhost (accessed November 16, 2012).

Enns, Paul, The Moody Handbook of Theology. Rev. ed. Chicago, IL: Moody Press, 2008. Kindle Edition.

Garrard, David J. "Leadership versus the Congregation in the Pentecostal/Charismatic Movement." JEPTA: Journal Of The European Pentecostal Theological Association 29, no. 2 (2009): 90-103. Academic Search Complete, EBSCOhost (accessed November 14, 2012).

Lederle, Henry I. "The Spirit of Unity: a Discomforting Comforters. Some Reflections on the Holy Spirit, Ecumenism and the Pentecostal-Charismatic Movements." Ecumenical Review 42, no. 3/4 (1990): 279-287. Academic Search Complete, EBSCOhost (accessed November 16, 2012).

Levison, John R. "Filled with the Spirit: A Conversation with Pentecostal and Charismatic Scholars." Journal Of Pentecostal Theology 20, no. 2 (2011): 213-231. Academic Search Complete, EBSCOhost (accessed November 16, 2012).

Maxwell, Joe. “Building the Church (of God in Christ). Christianity Today 40, no. 11 (April 1996): 22-28.

Nelson, Timothy J. “Sacrifice of Praise: Emotion and Collective Participation in an African-American Worship Service.: Sociology of Religion 57, no. 4 (1996): 379-396. Academic Search Complete, EBSCOhost (accessed November 14, 2012).

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Stephenson, Christopher A. "Pentecostal Theology: Retrospect and Prospect." Religion Compass 5, no. 9 (2011): 490-500. Academic Search Complete, EBSCOhost (accessed November 14, 2012).

Van Oort, Johannes. "The Holy Spirit and the early Church: The experience of the Spirit." Hervormde Teologiese Studies 68, no. 1 (2012): 1-7. Academic Search Complete, EBSCOhost (accessed November 16, 2012).

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