Testimony in the Spirit

Rescripting Ordinary Pentecostal Theology

Mark J. Cartledge

• Publisher: Routledge
• Year: 2016
• eBook ISBN: 9781317045816
• Edition: 1
• Topic: Theology & Religion
• Subtopic: Religion

This book explores the ordinary beliefs and practices of Pentecostal and Charismatic Christians in relation to the Holy Spirit. It does this by means of a congregational study of a classical Pentecostal church in the UK, using participant observation, focus groups and documentary and media analysis. This approach develops a framework in which the narratives of informants can be interpreted. Focusing on specific areas of interest, such as worship, conversion, healing and witness, each contribution from respondents is situated within the context of the congregation and interpreted by means of the broader Christian tradition. This book makes a unique contribution to scholarship by offering a rich and varied picture of contemporary Christians in the Pentecostal and Charismatic traditions, enabling a greater understanding to be appreciated for both academic and ecclesial audiences.

Chapter 1
Introduction

In the Acts of the Apostles, Luke records the departure of Jesus Christ from the earth with the following words still ringing in his disciples’ ears: ‘But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth’ (Acts 1.8, NIV). Following this promise, he records the extraordinary scene on the day of Pentecost, as 120 followers experience the powerful presence of the Holy Spirit resting upon each one of them and inspiring them to ‘declare the praises of God’ in languages other than their own (Acts 2.1–11). It is this very presence of God with his people that Luke records in the remainder of his second volume, as the Spirit inspires and energises the church in its expansion and mission. This promise and its fulfilment on the day of Pentecost and beyond has inspired a strand of Christianity throughout the history of the church and can be found in other New Testament documents. For example, Paul addresses it in his Corinthian correspondence, especially its use of certain giftings (charismata) that the presence of the Holy Spirit brings to Christians in their worship and service of God (1 Cor 12–14). It is these biblical texts that have informed and inspired Christians in their lives around the world as they participate in what can be called the ‘charismatic tradition’ (Cartledge, 2006a).

Over the course of the history of the church, there have been individuals and movements that have stressed aspects of the charismatic tradition, although there has often been marginalisation through the rise of institutional and formal features of Christianity. The continued presence of this spiritual tradition can be seen by reference to prophecy, healing and exorcism in the writings of the Apostolic Fathers, the Montanist movement in the third century and Athanasius’ Anthony of the Desert (251?–356). Accounts of the work of the Holy Spirit and the use of charismata can also be found throughout the history of the church, for example, in the writings of Gregory the Great (540–604), Symeon the New Theologian (949–1022), the Cathars (condemned at Orlean in 1022), Hildegard of Bingen (1098–1179) and Ignatius of Loyola (1491–1556). The tradition can be traced throughout the seventeenth century (the Quaker movement) and the eighteenth century (Moravian Brethren and John Wesley), before providing the immediate backdrop to the rise of Pentecostalism in the nineteenth century (Edward Irving, the Holiness movement emerging from the Wesleyan tradition and the wider Evangelical movement). This means that over the course of the centuries the charismatic tradition has accompanied other forms of Christianity and can be described as a kind of ‘plug ’n’ play’ tradition: always working alongside other traditions and absent without them (Cartledge, 2006a: 132–133).

At the beginning of the twentieth century there were a number of different Evangelical revivals around the world, each with different characteristics yet emphasising the work of the Holy Spirit and expressing aspects of the Spirit’s work through giftings, signs and wonders and conversions. There is a debate among scholars regarding the historiography of Pentecostal origins, but it has become clear that the view suggesting Pentecostalism was ‘made in America’ is probably untrue despite its towering impact on Pentecostal identity. For example, the revival at Pyongang in Korea in 1903 predated both the Welsh revival (1904) and Azusa Street revival in Los Angeles (1906). The Indian revival associated with Pandita Ramabai’s Mukti Mission in Poona (1905–1907) also began before the Azusa Street revival (Anderson, 2004: 172–173). However, the Azusa Street revival is probably the most famous centre associated with Pentecostal origins. It built upon the Wesleyan holiness tradition and stressed the experience of being baptised in the Spirit as empowering for witness, as evidenced by speaking in foreign tongues. It was an experience subsequent to conversion and sanctification, for power followed on from purity. With the gift of tongues, many missionaries were sent off to distant lands with the expectation that they could now communicate with the inhabitants in their own language. Unfortunately, they proved to be disappointed. These centres of Pentecostal revival were gradually mirrored in other countries around the world (e.g. Sunderland in England, 1907). From these revivals developed a global movement and classical Pentecostal denominations began to emerge that enshrined key beliefs and practices: powerful personal experiences of the Spirit especially in the context of worship, holiness of life, missionary endeavour, signs and wonders, charismata, and an expectation in the soon-coming return of Jesus Christ. It was this final expectation that motivated mission, and the outpouring of the Spirit in the revivals was regarded as the ‘latter rain’ in preparation for the harvest of souls that would usher in the return of Christ.

The contemporary Pentecostal movement maintains most of these beliefs, although eschatological expectation has been modified over the course of the past hundred years. It is a tradition that has found a home in the mainline denominations, such as Roman Catholicism, Anglicanism and other Protestant and independent denominations. In this form it has been labelled either the Charismatic movement or the Charismatic Renewal movement, and it has had a significant impact on these denominations in different countries around the world. Thus, it exemplifies once again its capacity to plug into and play alongside different Christian traditions. Therefore, Pentecostalism can be defined in both a narrow and broad sense. In the narrow sense it refers to those classical denominations that emerged over the course of the twentieth century having their roots in the early revivals. In the broad sense it also includes the historic ‘charismatic tradition’ and especially its contemporary expression through mainline and independent church life.

Today Pentecostalism, defined in its broad sense, is regarded as the second largest form of Christianity, with an estimated 520 million adherents worldwide in 2000. It is suggested that approximately 27% of the total population of Christianity can be classified as Pentecostal. There are 740 Pentecostal denominations, with a presence (often referred to as the Charismatic movement) in 6,530 non-Pentecostal mainline denominations and 18,810 independent denominations and networks. This means that Pentecostal and Charismatic Christianity is incredibly diverse and covers 95% of the world’s population, represented by 9,000 ethnic groups and expressed in 8,000 different languages (Kay, 2009: 12). If these figures are correct (there is always an element of doubt about such large figures), then it could be suggested that there is only 5% of the globe remaining until a Pentecostal presence is found at ‘the ends of the earth’(Acts 1.8).

It is this form of Christianity that lies at the heart of this book, even if the picture that I wish to paint is rather modest compared to the global reality behind these rather grand figures. This book is concerned with an analysis of the ‘ordinary theology’ of members from one classical Pentecostal congregation in Birmingham, England. It has connections with global Pentecostalism, and some of these connections will become apparent in the narratives that follow. But it also has its roots in the early Pentecostal movement in the UK, and from which the established classical Pentecostal denominations emerged.

In order to set the scene for this study, I shall briefly describe both the history of the Assemblies of God denomination in the UK and the nature of the particular congregation under study. The narratives of the adherents need to be placed within these two contexts in order for us to better appreciate their nature and significance for the overall study. Having described these two contexts, I shall define the central aim of the book and outline the main thematic chapters.

The Assemblies of God

British classical Pentecostalism has its roots in the Welsh revival (1904–1905) but especially the early Pentecostal revival meetings conducted by Alexander A. Boddy at All Saints’ Church, Monkwearmouth, Sunderland, between 1908 and 1914 (Kay, 1989; Wakefield, 2007). I have argued elsewhere that this early movement stressed a (Wesleyan Pentecostal) five-fold gospel between 1911 and 1917, namely that Jesus is conceived as: saviour, sanctifier, baptiser in the Spirit, healer and coming king (Cartledge, 2008a). From these annual Whitsuntide Conventions and other conferences early Pentecostals, especially in the aftermath of the Great War, formed their identity and eventually established their own denominational structures. However, it was not until a decade or so later that denominations began to appear on the scene. One of the denominations to emerge was the Assemblies of God of Great Britain and Ireland. An initial meeting was held in Sheffield in May of 1922 at which a preliminary statement of fundamental truths was proposed and included articles concerning ‘the present latter outpouring of the Holy Ghost, accompanied by speaking with other tongues’, the restoration of ‘all the gifts of the Holy Ghost to the church’, church offices based on Ephesians 4.11, deliverance from sickness provided in the atonement and the ‘personal and pre-millennial return of our Lord Jesus Christ’ (Massey, 1987: 38–39).

On 1 February 1924 a meeting called by J. Nelson Parr was held in Aston, Birmingham, England, at which the decision to form a fellowship of Pentecostal churches was formally agreed. This was followed in May 1924 by the denomination’s first conference held in London, at which the revised ‘Statement of Fundamental Truths’ was ratified and 74 assemblies indicated their willingness to join the fellowship (Allen, 1990: 115; Massey, 1987: 157). This statement of faith was not regarded as a creed but as a basis for unity for a full gospel ministry (see Appendix A). It has been argued that the reasons for the emergence of this denomination in the 1920s was to preserve ‘a distinctive Pentecostal testimony’ (especially the significance of the Day of Pentecost: baptism in the Spirit evidenced by glossolalia), co-ordination of fellowship and witness (especially in the face of societal hostility) and protection against error and indiscipline (especially the inappropriate use of the charismata) (Massey, 1987: 213–298; 1992: 57–77).

Thus, existing independent assemblies were ‘united’ together and established as a denomination under the leadership of J. Nelson Parr (1924–1933), succeeded in turn by Howard Carter (1934–1945) and Donald Gee (1948–1966). A quarterly magazine was published called Redemption Tidings, which was edited by Parr as a means of inculcating Pentecostal values and identity (1924–1985) alongside annual conferences and revival campaigns. At the time of writing, Joy magazine had replaced Redemption Tidings as the main publication for the denomination. Within one year of its establishment the number of assemblies in the fellowship had grown to 100 and by the 1930s it had increased to 300 assemblies (Allen, 1990: 160). Although its membership has subsequently waxed and waned, especially in the 1960s, the denomination continues to grow and to benefit from its association with what is now a global Pentecostal force in world Christianity. Today there are more than 600 congregations aligned with the Assemblies of God in the UK. It is affiliated to the Assemblies of God World Fellowship, the Worldwide Pentecostal Fellowship, and the Evangelical Alliance (UK).¹

The denomination provided theological education for missionaries and pastors by means of the Hampstead Bible School founded in 1921, with Howard Carter as its principal until 1948. It had no fixed curriculum other than Bible study and the key doctrines of baptism in the Spirit (an experience distinct from and subsequent to conversion) and gifts of the Spirit, regarded as completely supernatural (Kay, 1989: 120). Later Bible colleges, at Kenley in Surrey and then at Mattersey Hall near Doncaster, provided a more established curriculum. Today the Assemblies of God denomination continues to train its pastors at Mattersey Hall and it now offers the full range of educational programmes up to doctoral level.

Over the course of the years the five-fold emphasis of the early Pentecostals was superseded by the language of the ‘full gospel’ (e.g. Squire, 1935), with the Wesleyan doctrine of ‘entire sanctification’ simply replaced by the need for ‘holy living’ (Boffey, 1939). The front cover of Redemption Tidings for 8 September 1939 proclaimed a four-fold gospel – namely, Jesus as saviour (Isa 43.11), baptiser (Mt 3.11), healer (Ex 15.26) and coming king (Jn 14.33). Pentecostals built upon the tradition of Holiness and Evangelical groups by defining their theological identity through short statements of faith (Kay, 2009: 224–225). The British Assemblies of God statement of faith has indeed remained fairly stable over the course of the twentieth century. In 1967 the Executive Committee proposed a revision but this was not accepted at the General Conference (Allen, 1990: 235). Various discussions over recent years have been held and the most recent statement was ratified at the General Council in 2004 (see Appendix B). It is interesting to compare the changes that were made from the origins of the denomination to 2004, as this gives a sense of how the tradition developed theologically over the course of 80 years. The following can be observed when the 1924 and 2004 statements are reviewed.

Both statements are biblicist, in the sense that all doctrine is to be normed by Scripture, with the language of infallibility remaining constant. The doctrine of God changed in article 2 to include ‘One being co-existing in three Persons’, probably reflecting a greater awareness of the dispute with the oneness Pentecostal tradition, especially from the USA, and it affirms more explicitly orthodox trinitarian theology. A new article 3 has been inserted, with the person and work of Christ preceding the fall of humanity. The new article also contains material that was previously contained under original article 10, namely eschatology. Now the whole ministerial life of Jesus is affirmed, including the language of substitutionary atonement and his ‘personal, visible, bodily return’ but now detached from a premillennial scheme. Article 3 on the fall of humanity is now article 4. Article 4 on salvation is now article 5 and expanded to include explicit reference to new birth, while article 5 on baptism by immersion is now article 6 and is reworded slightly. Article 6 on baptism in the Spirit is now article 7 and reads slightly differently. It is now explicitly defined as an enduement of power for service, with the ‘initial evidence of which is speaking with other tongues’ being replaced by ‘the essential, biblical evidence of which is speaking with other tongues as the Spirit gives utterance’. This suggests a reinforced position. Article 7 on holiness now becomes article 9, with the wording being changed slightly. Article 8 on divine healing is now article 10 and remains unchanged. Article 9 on the Breaking of Bread is worded differently, with emphasis on reception by those who have ‘repented and believe in Christ as Lord and Saviour’ as a regular activity, while ‘until the Lord comes’ is dropped, thus suggesting a further blow to imminent eschatological expectation. Article 10 on the premillennial return of Christ, as stated above, has been incorporated into the new article 3, with premillennial language now dropped. Article 11 concerning everlasting punishment for those whose names are not written in the Lamb’s book of life is now article 12 and includes a statement on the bodily resurrection and everlasting conscious bliss or punishment, thus becoming more explicit. Article 12 on the gifts of the Spirit is now article 8 and has been expanded to include ‘gifts of Christ in the Church today’, referring to the ministry gifts of Ephesian 4.11, previously implied but now made explicit.

These changes no doubt reflect aspects of Evangelicalism and broader Christianity in the UK and the denomination’s concern to position itself within this setting. These statements will be used to inform the discussions on the themes in later chapters.

We now turn to the particular congregation that is the focus of this study, bearing in mind that the changes just mentioned in relation to official theology are to some extent reflected in the congregation. It was founded during a period when the original 1924 statement of faith was in operation and this current study is placed within a context in which the 2004 statement is now normative.

Hockley Pentecostal Church

Hockley Pentecostal Church (hereafter HPC) was founded by two women, Miss Harriet Fisher and Miss Olive Reeve, who had intended to be missionaries in India and were subsequently accepted into fellowship with the Assemblies of God of Britain and Ireland. Due to the outbreak of World War II they were prohibited from travelling overseas. Harriet Fisher was brought up in Smethwick and her parents were influenced by the Sunderland revival as it was mediated to them via members of the ‘Apostolic brethren from Rolfe Street Mission, Smethwick’ (Fisher and Reeve, n.d.: 25–26). Olive Reeve was converted during the ministry of George Jeffreys in Birmingham ‘a few years later’ in the ‘aftermath of World War I’ (27, 30). She was one of 300 converts baptised during the evangelistic campaign before a gathering of 10,000 people (Littlewood, 2010: 32). However, they were both deeply influenced by the ministry of George Jeffreys in Birmingham around 1932 and as a result of a prophetic message from a hostel matron, Miss Rae Arnott, decided to work together (Fisher and Reeve, n.d.: 31). During the war they hired a room and began a Sunday School ministry. Out of this ministry emerged a mission and then a church as they needed to hire larger premises because of numerical growth. In 1945 they began to acquire a bombed-out Baptist church, guided by a prophetic message and the enthusiasm of Olive Reeve, who commented: ‘Oh it’s not too bad, it only needs dusting!’ (45). The church building was finally purchased in March 1955 and fully restored for services in October of the same year. Later, in 1979, a new church building was erected on the same site in order to accommodate the 800–900 people who attended the Saturday evening meetings. Kay observes that in many respects the work of these two women differed from other Pentecostal churches:

First, Miss Fisher and Miss Reeve continued to live ‘by faith’ all their lives. They had no fixed income agreed with the church. Second, and most noticeable, the Hockley congregation emphasised praise, worship and dancing at a time when this was squashed and criticised by the majority of pentecostals. At some stage, when the Sunday night Gospel meeting became the prime means of attempting to win the unconverted, pentecostal churches forbade or strongly discouraged the exercise of charismatic gifts on Sunday evenings. Not so with Hockley! So far as they were concerned, the most vital ingredient of the Christian life was to worship the Lord and not...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright Page
• Table of Contents
• List of Figure and Tables
• Acknowledgements
• 1 Introduction
• 2 Methodology
• 3 Worship
• 4 Conversion
• 5 Baptism in the Spirit
• 6 Healing
• 7 Life and Witness
• 8 World Mission and the Second Coming
• 9 Conclusion
• Appendix A The Statement of Fundamental Truths (1924)
• Appendix B The Statement of Faith (2004)
• Appendix C The Pattern of Worship
• References
• Index