Firescribbler

The Fourth Wave Prophetic Ministry in Light of Classical Pentecostal Criticism

2009-10-24T18:20:00.000-07:00

ASIAN SEMINARY OF CHRISTIAN MINISTRIES

THE FOURTH WAVE PROPHETIC MINISTRY
IN LIGHT OF CLASSICAL PENTECOSTAL CRITICISM

PRESENTED TO DR. TOTO GUSTILLO

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS

FOR HOLINESS-PENTECOSTAL AND CHARISMATIC MOVEMENTS

PATRICK VINCENT C. TAN

MAKATI, PHILIPPINES

24 OCTOBER 2009

Introduction

The revelatory spiritual manifestation of prophecy has been integral to the people of God throughout salvation history[i]. It is through the means of prophetic revelation that God’s will is made known to His people. In the Old Testament, from the giving of the law through Moses, to presiding the nation’s political transition through Samuel; From the allegorical rebuke of David through the prophet Nathan, to the words of warning and assurance of Isaiah and the exilic prophets, God has empowered these select men to become messengers of counsel, comfort and correction to His covenant people. In the New Testament, fulfilling the great prophecies of old came the Great Prophet and Messiah, messenger of the kingdom and salvation, Jesus whom Moses proclaimed as someone equal to or even greater than him (Deut 18:15). And at the advent of Pentecost, the ministry of prophecy that once was available to select individuals was released to the body of Christ “as [the Spirit] wills” (1Co 12:11, NASB).

Growing up in a Pentecostal denomination, I was aware of the spiritual charismatic gift of prophecy whose main if not sole purpose, like the other gifts of the Spirit of 1 Corinthians, was to build up and edify the church. I have seen firsthand the ministry of prophecy at work in our local church, in other ministries, and also myself. At this point I have come to a personal distinction that there are two forms of prophecy based on the content of the prophecy. First is a “broad” type of prophecy (I would prefer calling it “broad” than “vague” for lack of a better term). It is relevant yet not too specific because it aims to encourage and exhort all believers present and defers the risk of exposing confidential situations publicly. The second type of prophecy is “specific.” It is specific because its content addresses a specific situation factual to a specific individual or a group of people. It is often geared to address or reveal the future. Often this spiritual gift is manifests together with the gift of wisdom and knowledge, and the gift of healing. I have witnessed this kind of prophetic ministry in the likes of Cindy Jacobs’ prophetic ministry and Pat Robertson, Benny Hinn and their contemporaries. It is important to note that prophetic utterances range from broadness to being specific. However, the “prophet” who prophesies “specifically” is publicly held accountable and lays on the line their reputation as a genuine messenger of God. If the “prophet’s” words stood ground, they are declared credible, however if their words failed to happen, they lose credibility and harshly criticized. Such was the challenge that faced this new “wave” of prophetic ministry that started to proliferate the church scene in the recent decades. I would soon learn that this was the “fourth wave” of spiritual renewal in modern church history—the advent of the Prophetic-Apostolic Movement (PAM).

Through my class in Holiness-Pentecostal and Charismatic Movements, I have learned of this current movement that is slowly waning to welcome the next wave of renewal. And being a believer raised in a classical Pentecostal tradition, I have to admit that the experiences and expressions held in this movement are foreign and unchartered to me. Thus, my desire for this paper is to answer the following: What is the Prophetic-Apostolic Movement? When and how did it start? What are its strengths and weaknesses? And more importantly, how does this movement relate and interact with what I believe and practice? The objectives of this paper seeks to do the following: (1) to explain the historical and theological development of the PAM with further emphasis its understanding of prophecy, (2) to explain the ministry of prophecy in the light of Pentecostal and Charismatic understanding, (3) to compare and contrast the two movement’s understanding of prophetic ministry, and lastly (4), to attempt to establish parameters of biblical prophetic ministry in light of former objectives.

The Prophetic-Apostolic Movement

Forerunners of the Fourth Wave

Before we fully understand what the Prophetic-Apostolic Movement is, it is important to look back at the forerunners that led to the birth of this movement. From the beginning, the church is in a constant process and need of renewal, a process which can be perceived as a series of renewal events or “revivals.” And this process of constant renewal is thus described and coined as a spiritual “wave”.[ii] So far we know that before the PAM, three waves of spiritual renewal happened in the modern church era.

The first wave is the birth of Pentecostalism in the Asuza Revival of 1906. This new wave of spiritual renewal placed significant emphasis on what would soon be called the baptism in the Holy Spirit. The movement also placed equal importance in glossolalia or speaking in tongues as the initial physical evidence of baptism in the Spirit. Baptism in the Holy Spirit was considered as a second blessing subsequent to the conversion experience. Manifestations of healing, social and racial harmony, passionate worship, renewed commitment to evangelism and missions, and eschatology also characterized this movement.[iii]

The second wave was the rise of the Charismatic renewal in mainline denominations of Christianity. The notable beginnings of this movement was rooted on the Spirit-baptism experienced by the Episcopalian priest Father Dennis Bennet in 1960. The second wave had notable differences from the first. Unlike the first wave whose followers moved out of mainline denominations to form Pentecostal groups and denominations, the people who experienced Charismatic renewal chose to remain in their denominations. This was so because the forerunners of the movement were the clergy themselves. The focus group was also different in that its dominant followers were of the middle-class (contrary to the first wavers who were of the lower class and the social outcasts of that time). This had an effect on the focus of ministry from physical healing to inner and emotional healing. The second wavers were also perceived as more ecumenically-minded than their predecessors.[iv]

The third wave movement began within the Protestant Evangelical churches. Signs and wonders dominated this movement with proponents such as John Wimber and C. Peter Wagner in the early 1980s.[v] The third wave movement appeared to be a distant cousin of the first two movements in that it deferred from two major tenets held by its predecessors. (1) Third Wavers believe that the baptism in the Holy Spirit is not a second blessing, but an experience that happens at conversion. (2) Third Wavers also believe that speaking in tongues is only one of many spiritual gifts, and is not necessarily the initial physical evidence of Spirit baptism. Third Wavers focused more on the gift of healing.[vi]

Rooted in the previous movements of spiritual renewal, the fourth wave of the Spirit was believed to arrive soon in that century which will lead to a global revival of the church.[vii] It was further strengthen by a “self-perceived weakness” of its three predecessors marked by a struggle between those who relied on Scripture and those who relied on the Spirit.[viii] This new wave of spiritual awakening was almost unstoppable.

The Fourth Wave or the Prophetic-Apostolic Movement

The Prophetic-Apostolic movement rallied on the restoration of the “neglected” five-fold ministry (apostle, prophet, evangelist, pastor and teacher) of the church as mentioned in Ephesians 4:10-11[ix]. As early as 1947, early Pentecostal figure Smith Wigglesworth (1859-1947) prophesied that a movement of God would arrive in which the Word and Spirit would be combined[x]. Third Wave proponent C. Peter Wagner calls it the New Apostolic Reformation[xi]. Contemporary British bible teacher J. David Pawson (1930-) describes it as an integration of the two streams of tradition that is evangelicalism and charismatic[xii]. Kelly Weiler describes it as the new wave of apostles and prophets that would form new leadership and ministry. The fourth wave was a return to the biblical foundation of “one body and one Spirit” (Eph 4:4)[xiii]. Early fourth waver proponent Mark Stibbe goes on to say that this was “the greatest movement of God’s Spirit ever witnessed in church history.”[xiv] The movement would greatly be shaped by the US-based PAM that would soon be known as the Kansas City prophets. Among its members were Kansas City Fellowship senior pastor Mike Bickle and his pastoral team, Rick Joyner, Paul Cain, Bob Jones, James Goll, John Paul Jackson, Lou Engle and Bill Hamon.[xv] The following is an outline of some the important events related to the PAM:

· 1947 – Smith Wigglesworth prophesies on the coming of fourth wave.[xvi]

· 1950s – William Branham holds the Voice of Healing Revival. Branham was considered by many as a genuine prophet. He believed that Christians need to return to the original apostolic faith of the Bible.[xvii]

Paul Cain begins to minister during this time and was present during these revivals. Cain who would soon become one of the forerunners of the fourth wave movement attends this gathering.[xviii]

· 1970 – Rick Joyner converts to Christianity during which he began to write a series of books documenting his prophetic and visionary experiences about the church and the end times. Rick would also become part of the Kansas City prophets (KCP).[xix]

· 1982 – The Kansas City Fellowship (KCF) founded by Mike Bickle after he received a prophecy and heard an audible voice in Cairo, Egypt instructing him to “raise up a work that will touch the ends of the earth.”[xx] Bickle’s teaching focused on preparing the body of Christ for the second coming of Jesus.

· 1985 – Joyner forms Morning Star Ministries[xxi]. Its mission is to fulfill its biblical mandate in Matthew 24:45-46[xxii].

· 1988 – Bickle convinces Third Waver John Wimber to change the emphasis of his Vineyard Church to that of a prophetic ministry.[xxiii] The following year, Wimber was so impressed with the KCP that he publicly calls every Vineyard pastor to be ministered to by the prophetic group.

· 1989 – KCF (Mike Bickle senior pastor) becomes a Vineyard church.[xxiv]

· 1990 – Pastor Ernie Gruen (Full Faith Church of Love), one of the forerunners of the Charismatic movement in Kansas City, releases an audio recording of his sermon “Do We Keep Smiling and Say Nothing?” accusing KCF of sending out false prophets, prophesying the closure of churches in the area, and the transfer of congregations to KCF, and of lying. Gruen also releases a 233-page document across the US addressing the alleged abuses of KCF.[xxv]

At a KCF-sponsored conference Bickle admits to 15 abuses accused by Gruen. One of the 15 errors admitted by Bickle was the appropriation of prophetic and apostolic titles to KCF leaders instead. Most admissions however do not address Gruen’s major accusations.[xxvi]

· 1990 – Bickle submits all KCP ministries to Vineyard covering. Wimber issues some cautions and promises to address the questionable practices of KCP.

· 1994 – Toronto Blessing. Mark Stibbes claims the Toronto Blessing was the crest of the fourth wave which will mark the global revival before the end of the century.

· 1997 – Joyner publishes Final Quest, his most popular book documenting his visions, transportation to heaven experiences, and meeting Jesus and deceased saints. While it was written in fiction form, the author claims the experiences were actual facts.[xxvii]

John Paul Jackson launches the Streams Institute for Spiritual Development, a training program for mentoring those who claim to have revelatory gifts. In 2003, more than 12,000 individuals from various countries enrolled in this program. Jackson is a Christian teacher and conference speaker whose teachings focus on dreams, visions and the supernatural. He also once served as pastoral staff to Wimber before joining KCF and KCP.[xxviii]

· 1998 – Fresh Fire Ministry asked Todd Bentley to give his testimony at one of their weekly meetings. Soon after Bentley took over leadership of the group which became a revival movement.[xxix]

· 2000 – Lou Engle’s The Call gathers 400,000 for prayer and fasting in Washington DC. Engle was part of the KCP and a leader at the International House of Prayer headed by Bickle.[xxx]

· 2005 – Paul Cain steps down from ministry after admitting to struggle in homosexuality and alcoholism. He would re-emerge again in public after two years in claims of rehabilitation.[xxxi]

· 2008 – Lakeland Revival gains church and media attention with evangelist Todd Bentley at the forefront. Soon after Bentley announces his divorce with his wife and admits to elicit affair and steps down from ministry. March following year, Joyner who is closely associated with Bentley announces Bentley’s rehabilitation under Joyner’s oversight.[xxxii]

Characteristics of the Prophetic-Apostolic Movement

The Prophetic-Apostolic Movement borrows some of its tenets from the Latter Rain movement of the late 1940s. The Latter Rain Movement rose from the Pentecostal tradition that teaches the outpouring of God's Spirit once more as He did at Pentecost. The beginnings of this movement began in 1948 when a revival broke out in Saskatchewan, Canada where the doctrinal beliefs were later made clear. Latter Rain teaching is characterized by highly typological hermeneutic[xxxiii], which means that the Bible is interpreted in a symbolic, personalized manner. Latter Rain doctrine includes the following beliefs[xxxiv]:

1. The restoration of the five-fold ministry of the church (apostle, prophets, evangelists, pastors and teachers)

2. The gifts of the Spirit, including tongues, are received through the laying on of hands.

3. Divine healing can be administered by the laying of hands.

4. Belief that Christians can be demonized and required deliverance.

5. The "latter rain" will bring God's work into completion. The church will be victorious over the world and usher in Christ's kingdom.

6. The manifest sons of God, that the church will give rise to a special group of "overcomers" who will receive immortality and spiritual bodies.

While most of the doctrines of the Latter Rain movement adopted by the fourth wave PAM and its scriptural interpretations are in conflict with the classical Pentecostal standpoint[xxxv], this paper will seek to expound more on the restorationist doctrine (#1) of the PAM in relation to one of the five-fold ministry that is the office of the prophet.

The PAM believes in the restoration of the five-fold ministry with special emphasis to the office of the apostle and the prophet in the church. This establishment of modern-day apostles and prophets is the major means of bringing about the unity of the church.[xxxvi] They believe that this event would directly answer Jesus’ prayer for the universal unity of the church in John 17. It is through this restoration the God will be able to fully pour out his power on the church.[xxxvii] This unity will bring about the eventual demise of the denominational system and will pave the way for the second coming of Christ.[xxxviii] And with the absence of a governing system a new church structure will be in place which will be governed by the modern-day apostles and prophets.[xxxix] Here arises the “manifest sonship” doctrine (a typological interpretation of Romans 8:19) which will characterize this modern-day apostles and prophets. It is described as an elite core of individuals that will attain the fullness of holiness and anointing that will be at the forefront of the church’s battle against worldly forces (such as disease, the devil, human enemies and the like) achieving eminent victory over it.[xl] Manifested sonship doctrine believes in a “mystical second coming” wherein Christ does not actually physically return to earth, but rather through his manifestation to the manifest sons of God, or the corporate Christ.[xli]

It is common therefore in this movement for individuals who manifest such gift of prophetic ministry to be called or to claim upon himself the title of a prophet as seen through the likes of the Kansas City prophets among others. There was also an emphasis on extra-biblical revelation such as the ministry of personal prophecies wherein prophetic declarations are made over the future welfare of one’s aspect of life such as personal, family, financial success, romantic relationships etc. These declarations are often characterized by “Thus saith the Lord …” in an expression of confident stance that the prophetic declaration comes from God himself. There was also personal spiritual experiences either physical or non-physical encounters with otherworldly environments such as heaven and hell or with heavenly beings such as angels and deceased saints and sometimes even Jesus himself. All experiences were considered directives directly coming straight from God.[xlii]

Classical Pentecostal Response

My desire for the first part of the paper was to present the fourth wave movement through documentary glasses to the best of my ability (though there might be some leanings toward a Pentecostal bias). This portion of the paper will be a response toward the PAM’s doctrines and experiences in light of classical Pentecostal tradition. [xliii]

The Office of the Prophet

Dr. Daniel Tappeiner gives an extensive definition of prophecy. According to him, prophecy “is not preaching, teaching, or prediction, but an especially appropriate and powerful spontaneous utterance provided by the Holy Spirit, in one’s own language, given to the group, for the moment, for the purpose of upbuilding, encouragement and consolation.”[xliv] At another document, he writes that prophecy “is speaking out under the anointing of Jesus the Prophet by the Holy Spirit of God’s ‘now word’ or rhema in one’s own language to the appropriate persons for the purposes of God (usually consolation, encouragement and upbuilding)”[xlv]. And by consolidating his two definitions of prophecy, one can say that a prophet (1) speaks with a function different from preaching, teaching, or prediction, (2) speaks appropriate and powerful utterance provided by the Holy Spirit under the anointing of Jesus Christ, (3) addresses the present situation (God’s ‘now word’ or rhema), (4) prophesies in one’s own language, (5) prophesies to an appropriate person or group, and (6) prophesies for the purpose of edification and consolation.

Thus (in relation to #1) one could hypothesize that the ministry of the prophet is one that is functional rather than titular. The passage does address issues of unity and functions as held by PAM doctrine, but an exegesis of Ephesians 4:10-11 in light of its immediate context disproves any restorationist and eschatological tone in its context. The call and vision for unity is in the context of a local church or a group of churches in a specific region that is Ephesus (vv. 2-5). Furthermore, verses 13-16 answers the purpose for unity: so that “we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine …” (v. 14), and that the church would edify itself and grow in love (v. 16). As for the ministerial offices, administering titles cannot be supported by these passages because the offices are functional rather than titular. A person may function as a pastor as he shepherds his congregational flock. At the same time, or for a moment, there might be a need for him to function as a teacher. And similarly, he may function prophetically and be referred to as a prophet. Thus, the function dictates the office, not the other way around.

In an official statement, the Assemblies of God, a classical Pentecostal denomination, while they believe that the five-fold ministry and the spiritual gift have not ceased, it clarifies,

“[However], we do not believe it is necessary to use the titles of apostles and prophets in order for those functions to be active in the world and the church today.”[xlvi]

It goes on to say,

“Since the New Testament does not provide for establishing the prophet in a hierarchal governing structure of the church, the Assemblies of God disapproves of formally naming or declaring individuals as prophets in the church.”[xlvii]

In both statements, one will conclude that the prophetic ministry is one that is more functional rather than titular.

As per the doctrine of manifest sons of God, once again it is helpful to perform an exegesis of Romans 8:19 from which the doctrine is derived from. This passage simply refers to the “revealing” or presentation with Christ in his second coming, of the sons of God, that is, the redeemed of the ages (Rev 19:14; Mt 24:30).[xlviii] Furthermore the idea of a select group of individuals contradicts the development of the prophetic ministry through biblical and modern history. For this we can ask ourselves, who can administer the gift of prophecy?

God wanted every person to enter into a prophetic ministry.[xlix] Moses, in response to Joshua’s agitation over the sight of prophesying elders Eldad and Medad, said, “that all the Lord’s people were prophets, that the Lord would put His Spirit upon them” (Nu 11:29). And so it happened on the day of Pentecost when the people of God are heard “speaking of the mighty deeds of God” (Acts 2:11). In Paul’s first letter to the Corinthians, he exhorts the whole church to “desire earnestly spiritual gifts, but especially that you may prophesy” (14:1). He goes on to acknowledge that all of them can “prophesy one by one (v. 31). As the empowerment of the Spirit is made available to all believers, the function of the prophet is a continuing gift of the Holy Spirit that is broadly distributed and could be fulfilled by any Spirit-filled believer the Spirit wills.[l] Contrary to the idea that only a select few can be called prophets and govern over the “new church”, it is God’s sovereign plan that the prophetic gift be made available to everyone, and that God’s chosen people, the church, justified and sanctified for his holy purposes, is called “to show forth the praises of him” (1Pt 2:9).

While Assemblies of God does not discount predictive prophesy (which is the nature of PAM), it asserts that the biblical gift of prophecy is more “forth-telling” rather that “foretelling”. The Old Testament prophets sometimes saw and predicted the future, but the predication was focused on God’s will and plan for His people.[li] In this aspect, it cannot be fully denied that foretelling prophecy does not exist, however, there is a hazardous tendency to give final-word authority to predictions and personal prophecies about what a person should do, whom they should marry, etc. Thus certain parameters must be undergone in order to test the prophetic word.[lii]

Discernment of the Prophetic Word

It has been proven through the Corinthian church that the prophecy and other gifts can be abused and misused for purposes other than God had intended. To abuse or misues the prophetic ministry was to “quench the Spirit” or “despising prophetic utterance” (1Th 5:19-20). Thus it is imperative for sound practice of prophetic ministry that all prophetic utterances are tested by way of three tests of validity. First is to test the utterance in accordance to the Word of God. As claimed to be upheld by the PAM, all prophetic utterances must be in congruence to the conviction of the infallible Word of God. Second is validating the utterance according to the affirmation of the body of believers. On this aspect Paul writes that “others should weigh carefully what is said” (1Co 14:29). Tappeiner goes on to say that the prophetic word can be valid when there is “expressed simultaneity of insight among others in the group who did not utter the prophecy but sensed a similar meaning in the Holy Spirit’s activity.”[liii] And thirdly, one may validate the genuineness of the prophetic word in accordance to what happens after he speaks.[liv] Judge the person’s ministry by the results that follow. “By their fruit you will recognize them” (Mt 7:16).

In a recent statement addressing the validity of revivals, the Assemblies of God presents three qualifiers in form of interrogative statements that can validate true prophetic experience and manifestations.[lv] (1) Is Jesus Christ exalted? The purpose of the Holy Spirit is to testify about Christ, and to convict the world of sin and judgment to come. Supernatural manifestations must always point to and seek to glorify Christ and not some person or any other being. (2) Is the Word of God proclaimed? In the statement it says that every lasting revival is founded in the faithful proclamation of God’s Word. Therefore in keeping with the spread of gospel in the early church as recorded in the book of Acts[lvi], it is important to test the experience whether it is in agreement to the words of Jesus and the Apostles. Sound utterance must “contend for the faith that was once for all entrusted to the saints” (Jude 3). And (3), are persons repenting of sin and being baptized in water and the Holy Spirit? The final test of the revival’s validity is the positive response of the hearers of the word. Repentance is one of the initial marks of transformational proclamation of the gospel in the early church. In reference to the Asuza Revival as a sound model for biblical revival, George Wood writes,

The Azusa Street Revival had such enduring fruitfulness precisely because the three questions raised above can be well answered, both then and now: Christ was exalted, the Word of God was the plumb line, and people responded to the gospel with repentance and baptism in water and in the Spirit.[lvii]

Conclusion

Thomas F. Zimmerman once compared the Holy Spirit to a mighty river, and the Scriptures to the banks of that river: Great harm occurs when the river overruns the banks, but the river does great good when it stays within the banks. If indeed the Prophetic-Apostolic movement is a recurrence of the Spirit’s wave, true to his non-static nature, there should be validity to it. The fourth wave of spiritual renewal, being a young movement, has much yet to be learned from the inside, and much to be appreciated from the outside. For one its emphasis on prophetic ministry is something to be appreciated and revived among our churches in dire need of edification and consolation. However, there must be accountability for the one who gives the prophetic utterances. It should be practiced in love—toward God and toward others, both in the denial of self. Discernment is its constant companion. In the threat of the presence of counterfeit prophetic ministries today, one must rejoice that God has empowered his people to discern and “test everything” in light of the Scripture, the lordship of Christ, the affirmation of the body and the enduring fruit of ones ministry.

Bibliography

“Pentecostalism & Beyond”. Class lecture from Holiness-Pentecostal and Charismatic Movements.

“What is the Latter Rain Movement”. Accessed October 23, 2009. http://www.gotquestions.org/latter-rain-movement.html; Internet.

“Wikipedia”. Accessed October 23, 2009. http://www.wikipedia.org; Internet.

About Morning Star Publications and Ministries. “Morning Star Ministries Online”. Accessed October 23, 2009. http://www.morningstarministries.org/Groups/1000012510/MorningStar_Ministries/About/About.aspx; Internet.

Clasen, Don. “Vintage Metro: My Eight Years with the Kansas City Prophets”. Accessed October 23, 2009. http://www.intotruth.org/kcp/kcp-Vintage-Metro.pdf; Internet.

Hawkes, Paul. “A Critical Analysis of the Third and Fourth Wave of Pentecostalism”. Accessed October 23, 2009. http://uir.unisa.ac.za/bitstream/10500/1857/2/02thesis.pdf; Internet.

Lyons, William John. “The Fourth Wave and the Approaching Millenium: Some problems with charismatic hermeneutics”. Accessed October 23, 2009. http://www.bristol.ac.uk/thrs/staff/essayspublications/fourth.pdf; Internet.

Prophets and Personal Prophecies. “Assemblies of God Online”. Accessed October 23, 2009. http://ag.org/top/Beliefs/sptlissues_prophets_prophecies.cfm; Internet.

Tappeiner, Daniel. “How to be a ‘prophetic’ person in your ministry”.

Tappeiner, Daniel. “Prophetic Heart Ministry: The Principles, Preparations and Practices”.

Tappeiner, Daniel. A Psychological Paradigm for the Interpretation of the Charismatic Phenomenon of Prophecy. “Journal of Psychology and Theology”, 1977.

Tillin, Tricia, “KCP: The Roots of Revival”. Accessed October 23, 2009. http://www.intotruth.org/kcp/kcp-roots.html; Internet.

Wood, George O. AG Statement on Revival. “Assemblies of God Online”. Accessed October 23, 2009. http://ag.org/top/General_Superintendent/Statement_on_Revival.cfm; Internet.

Cannon, Stephen. “Kansas City Fellowship Revisted: The Controversy Continues”. Accessed October 23, 2009. http://www.intotruth.org/kcp/kcp-revisited.html; Internet.

[i] Dr. Daniel Tappeiner calls the time between creation and consummation salvation history.

[ii] William John Lyons. The Fourth Wave and the Approaching Millennium: Some problems with charismatic hermeneutics (http://www.bristol.ac.uk/thrs/staff/essayspublications/fourth.pdf), 2.

[iii] Ibid.

[iv] Ibid.

[v] Ibid.

[vi] Ibid. / Paul Hawkes. A Critical Analysis of the Third and Fourth Wave of Pentecostalism (http://uir.unisa.ac.za/bitstream/10500/1857/2/02thesis.pdf; Internet), 108.

[vii] Lyons, 2.

[viii] Ibid.

[ix] Pentecostalism & Beyond. Class lecture from Holiness-Pentecostal and Charismatic Movements.

[x] Lyons, 3.

[xi] Hawkes, 122.

[xii] Ibid.

[xiii] Ibid.

[xiv] Lyons, 3. In his exegetical analysis of Ezekiel 47:1-12, Mark Stibbes interprets the following passage in relation to the arrival of the fourth wave of spiritual renewal. In the passage, Stibbes interprets the four stage of the water rising in Ezekiel’s vision as the four-stage pattern of spiritual renewal. The ankle-deep water was the first wave of Pentecostalism. The knee-deep water was the second wave of Charismatic Renewal. The loin-deep water was the third wave of Signs and Wonders movement. And thus the fourth wave which forces Ezekiel to swim against is the fourth wave of spiritual renewal in which “the final wave completes the process.” Stibbe also notes that the time gaps between waves are decreasing consecutively: fifty years between the first and second, twenty between the second and third and so on.

[xv] Pentecostalism & Beyond.

[xvi] Lyons, 3.

[xvii] Wikipedia: William Branham (http://en.wikipedia.org/wiki/William_M._Branham).

[xviii] Wikipedia: Apostolic-Prophetic Movement (http://en.wikipedia.org/wiki/Apostolic-Prophetic_Movement).

[xix] Wikipedia: Rick Joyner (http://en.wikipedia.org/wiki/Rick_Joyner).

[xx] Tricia Tillin. KCP: The Roots of Revival (http://www.intotruth.org/kcp/kcp-roots.html).

[xxi] Wikipedia: Rick Joyner.

[xxii] Biblical Mandate of Matthew 24:45-46 (http://www.morningstarministries.org/Groups/1000012510/MorningStar_Ministries/About/About.aspx). Matthew 24:45-46 (NIV) states, “Who then is the faithful and wise servant, whom the master has put in charge of the servants in his household to give them their food at the proper time? It will be good for that servant whose master finds him doing so when he returns.”

[xxiii] Tillin.

[xxiv] Ibid.

[xxv] Ibid.

[xxvi] Stephen Cannon. Kansas City Fellowship Revisted: The Controversy Continues (http://www.intotruth.org/kcp/kcp-revisited.html).

[xxvii] Wikipedia: Rick Joyner. Controversial books like William P. Young’s The Shack and Dan Brown’s Da Vinci Code take this similar approach.

[xxviii] Wikipedia: John Paul Jackson (http://en.wikipedia.org/wiki/John_Paul_Jackson).

[xxix] Wikipedia: Todd Bentley (http://en.wikipedia.org/wiki/Todd_Bentley).

[xxx] Wikipedia: The Call (http://en.wikipedia.org/wiki/The_Call_(religion)).

[xxxi] Wikipedia: Paul Cain (http://en.wikipedia.org/wiki/Paul_Cain).

[xxxii] Wikipedia: Todd Bentley.

[xxxiii] “Typology in Christian theology and Biblical exegesis is a doctrine or theory concerning the relationship between the Old and New Testaments. Events in the Old Testament (a term linked with Supersessionism, see Hebrew Bible) are seen as pre-figuring events or aspects of Christ in the New Testament, and, in the fullest version of the theory, that is seen as the purpose behind the Old Testament events occurring.” (Wikipedia: Typology)

[xxxiv] What is the Latter Rain Movement (http://www.gotquestions.org/latter-rain-movement.html), Wikipedia: Latter Rain Movement (http://en.wikipedia.org/wiki/Latter_Rain_Movement).

[xxxv] Comments: (Belief #1) Pentecostalism believes in the function of the five-fold ministry of the church, but does not have the same interpretation and expression as the PAM which will be expounded later. (2) The gifts of the Spirit are received through the work of Holy Spirit with or without the laying of hands, Pentecostalism believes in waiting expectantly for the gift. (3) Similar to #2, the administration of healing is not exclusive only through the laying of hands. (4) Pentecostals do not believe that Christians can be demonized.

[xxxvi] Don Clasen. Vintage Metro: My Eight Years with the Kansas City Prophets (http://www.intotruth.org/kcp/kcp-Vintage-Metro.pdf).

[xxxvii] Ibid.

[xxxviii] Ibid.

[xxxix] Ibid.

[xl] Ibid.

[xli] Ibid.

[xlii] Ibid.

[xliii] The author’s source primarily on classic Pentecostalism Assemblies of God position on prophetic ministry, and view of Dr. Daniel Tappeiner.

[xliv] Daniel Tappeine. A Psychological Paradigm for the Interpretation of the Charismatic Phenomenon of Prophecy. Journal of Psychology and Theology, 25.

[xlv] Daniel Tappeiner. Prophetic Heart Ministry: The Principles, Preparations and Practices.

[xlvi] Prophets and Personal Prophecies. Assemblies of God Online (http://ag.org/top/Beliefs/sptlissues_prophets_prophecies.cfm) .

[xlvii] Ibid.

[xlviii] Clansen.

[xlix] Daniel Tappeiner. How to Be “Prophetic” Person in Your Ministry.

[l] Prophets and Personal Prophecies.

[li] Ibid.

[lii] Ibid.

[liii] Tappeiner. Psychological, p28

[liv] Tappeiner, Prophetic Heart.

[lv] George O. Wood. AG Statement on Revival. Assemblies of God Online (http://ag.org/top/General_Superintendent/Statement_on_Revival.cfm).

[lvi] Cf. 4:31, 5:42, 6:7, 8:14, 11:1, 13:46, 49, 15:35, 16:6, 17:13, 18:11, 19:10, 20:27.

[lvii] Wood.

Pentecostal Spirituality for the Whole Church—Perils and Prospects

2009-10-12T18:35:00.000-07:00

ASIAN SEMINARY OF CHRISTIAN MINISTRIES

PENTECOSTAL SPIRITUALITY FOR THE WHOLE CHURCH—PERILS AND PROSPECTS

PRESENTED TO MS. DOREEN BENAVIDEZ

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS

FOR PENTECOSTALSPIRITUALITY AND PRACTICES

PATRICK VINCENT C. TAN

MAKATI, PHILIPPINES

12 OCTOBER 2009

Pentecostal Spirituality for the Whole Church—Perils and Prospects

Introduction

The Pentecostal movement is continuously evolving, as Dr. Toto Gustillo quotes an unknown author describing the movement as a “living tradition” in that new practices and trends in the movement are discovered and manifested from one generation to another[i]. In Pentecostal church history one will see that the next movement normally sways at the other extreme of the pendulum of expressions. And contrary to the thought that somehow today’s Pentecostalism is achieving a balanced norm from history, it continues to sway away from its current expression. Being a relatively young movement, Pentecostalism still has a lot of possibilities and opportunities to tap into and discover. However, just as every movement has its criticisms, Pentecostalism has its share of warning signs to take notice and respond in a positive manner. This paper will explore the future opportunities and potential successes (prospects) of Pentecostalism, and its threats that we may avoid and minimize along the way.

In prospects, I will explore on (1) Pentecostal “glocalization”, (2) Pentecostal scholarship, and (3) Social responsibility and awareness. For perils, I will explore on (1) The abuse of power, (2) Fanaticism, and (3) Post-modernism.

Prospects

Glocalization

The first time I heard of this term “glocalization” was from a meeting wherein Filipino Pentecostal scholar Rev. Joseph Suico talked about it[ii]. Glocalization is a portmanteau of globalization and localization.

In the last two or three decades, the spread of Pentecostalism has began to pervade all parts of the world of Christianity. Presbyterian theologian J. Rodman Williams described the globalization of the Pentecostal movement as a “Pentecostal Reformation,” a movement which now represents more than one third of the world’s practicing Christians[iii]. It has infiltrated mainstream Protestantism, Roman Catholicism and Orthodox Christianity. The spread of the Pentecostal movement cross-culturally and cross-movements has led to the birth of several new movements such as neo-Pentecostals, Charismatic renewals, and the Third Wave movement[iv]. In the Globalization of Pentecostal Conference held in Costa Rica in 1996, African social anthropologist Karla Poewe identified that the Pentecostal movement has already become a “global culture” [v].

With the globalization of the Pentecostal movement comes the next phase that is prevalent across Pentecostal movements around the world—the localization of the movement. Allan Anderson in his book “An Introduction to Pentecostalism” calls it the contextualization or the indigenization of the Pentecostal movement[vi]. The arrival of the movement into various cultures of the world through aggressive missionary activity has led to the emerging localization of the movement. He adds that as Pentecostals who are “people of the Book” (a movement founded on the Scriptures) at its core, it was but a natural response to interpret the Scripture based on ones culture and understanding as oppose to the importation of Western thought towards Pentecostal experiences and expressions[vii]. Glocalization paves the way for missionary work to come from indigenized cultures (non-Western) such as Asian Pentecostal immigrants penetrating the mainstream and even Pentecostal churches in the West, and in the Philippines, the “filipinization” of the ministries and organizations of the Pentecostal denomination Assemblies of God (where American influence were once dominant)[viii].

Pentecostal scholarship

There was a time when Pentecostal theology was founded on the glorification of its doctrines and practices[ix], today Pentecostal theology has been subject to critical analysis and study among scholars today. Pentecostal scholarship cannot deny its experiential spirituality; however, we must further strengthen this movement through scholarship. The expression “as the Spirit leads” needed to be applied in a proper context. While the Pentecostal experience is matchless, there is a deep need to equip our ministers in theology, biblical studies, administration and leadership.

However, over the last two or three decades, a “critical tradition” of Pentecostal scholars have started to emerged. With the rise of Pentecostal theologians and bible scholars today, it is now possible for Pentecostal scholars to academically prepare and study the movement from within, while engaging in dialogue from outside of the movement. As a young movement, opportunities for research and study are wide open. Various topics without clear critical study of our beliefs, traditions and experiences still abound. Scholar Dana L. Roberts remarks that “the story of how Pentecostal has affected missionary activity and emerging indigenous Christianity is just beginning to be told.”[x] There is more to be investigated in the story of the Pentecostal movement as well as its various developments through the years.

Social responsibility and awareness

Another prospect the movement needs to explore is the need for the movement to start penetrating the social structures of its community. In a class discussion in Holiness-Pentecostal and Charismatic Movements with Dr. Gustillo, explains that there is a great need for the Pentecostal church to become “visible” in our society[xi]. Consider the Roman Catholics. Roman Catholicism has become the nation’s dominant religious movement and with this entitlement comes its ability to wield great influence over different sectors of our community because early in their ministry work, they erected churches and schools in every town and district. They prioritized not only in proselytizing by the Word, but by community service and social initiatives. Through these they were able to penetrate the social structures of the nation. They have dissolved into the Filipino’s way of life. Another example of penetrating social structures is the Methodist movement that displays the concept of the “influential few”[xii]. They may be small in numbers, but their memberships come from influential sectors of our government and society (former President Fidel V. Ramos was the first and only Protestant president). It is by strategically positioning these kinds of leaders in key positions of our society that allowed them to influence their organization and movements. This kind of dissolving the distinction between the sacred and secular is the path that we Pentecostals need to move towards. Today, Pentecostal churches are starting to be involved in society through our outreaches and missions, but when one evaluates their motives, for a number it comes down to an inward orientation—numerical and financial growth, and proselytizing. For some we build schools with the primary intention of raising funds in mind, with the secondary aim to contribute to society. A reorientation of our mission should elevate this to long-term means of expanding God’s kingdom in our society.

Perils

The abuse of power

I have come to understand that our movement must be strictly guarded under the revealing light of God’s Word which is our final authority. For at times in ones zeal and eagerness for the supernatural one may end up falling away from the faith if not carefully compared with Scripture. And in wonder and taste of power comes the temptation to abuse and misuse our God-given gifts and abilities, neglecting the fact that it was God who endowed it to us as willing vessels for ministry. For some, they have elevated the movement higher than Christianity itself. So today more than ever, teachers and ministers need to emphasize to the church today that true Pentecostalism submits itself to Jesus Christ. True Christianity is the bigger circle where the lesser circle of Pentecostalism only resides and becomes alive. Thus in the practice of its expressions, it should not negate or even downplay the lordship of Christ and our Christian love for one another. The key to Pentecostal power is brokenness[xiii].

Fanaticism and unbiblical expressions

Today, cults and heresy are rampant and becoming widespread deceiving the immature in faith, and in some cases those more mature ones from falling away from the faith. That is why even as early as the Asuza revival, its elders released identifiers of true Pentecostal tradition from religious fanaticism. It says that true Pentecostalism is marked first and foremost by one’s love and devotion for God and for one another, followed by one’s humility to serve and humility to search the Scriptures to discover the truth for themselves as modeled by the Bereans in Acts 17. Last but not the least, a true Pentecostal is marked by a life that is fully lived in holiness (They have described one who exhibits true Pentecostal experience as one having a “Holy Ghost shine” in their faces)[xiv].

That is why in today’s time, the gift of discernment is vital to the church in that it serves to safeguard the body of believers from false and destructive teaching, and it also serves to aid the church through the cumulative witness of the Spirit through the body of believers. The Apostolic Evangel in its article “Discerning the Spirit of Pentecostalism” released four defining marks of a true Pentecostal[xv]. These are (1) an intense hunger for righteousness, (2) a deep crucifixion of the self, (3) the continual praise of God, and (4) an unspeakable love for God and one another. Thus in the threat of fanaticism and false teaching, it is not only the inner witness of the Spirit alone that aids the discernment of these, but the affirmation of the body of believers and the Word of God “balanced in prayer and praises” helps us discern true Pentecostalism from a false one.

Post-modernism

Simultaneous to the globalization and localization of the Pentecostal movement, is the change in the social, cultural, philosophical climate of the world around. Today Pentecostalism faces the challenge posed by the post-modernist thought. In a time where there is no absolute truth, how can Pentecostals and Christians defend the authenticity of our movement and faith?

Post-modernism challenges the movement in two major areas: (1) the issue of the dilution of Pentecostal experience and expressions, and (2) the challenge of continually being relevant to a fast-paced generation. Consider the following statistics found in the book “The Future of Pentecostalism in the United States” (2007) by Eric Patterson[xvi]:

· No Pentecostal theologian has yet made the baptism in the Holy Spirit as an essential part of their systematic work in the last two decades.

· A number of Assemblies of God ministers consider BHS as post-distinctive.

· AG educators are struggling to define the exact Pentecostal identity of their institution.

· In Church of God, baptism in the Holy Spirit is optional for the laity.

· 43% of AG congregations report regular experience of speaking in tongues and interpretation.

· 33% of AG congregations report regular experience of prophecy.

· 70% of AG pastors either strongly agree or agree that the gifts of the Holy Spirit are losing their prominence in AG churches.

· 90% have experienced and practice faith healing, however they agree that healing and revival meetings, as well as public testimonies of healing are becoming rare.

However one can turn this threat into an opportunity. In the journal article “Pentecostal Spirituality in a Post-Modern World,” Rebecca Jaichandran shows to us the natural ability of the Pentecostal movement to “swim” alongside post-modernism[xvii]. She says that though the world at large moves away from organized religion, its individuals acknowledge that they are engaged in a spiritual journey and discovery. She writes:

It seems that something of the ‘beyond’ suits the postmodern discontentedness as well. Spirituality is identified with the individual quest as well as with the questioning of institutionalism. As a result contemporary breakdown of traditional values and communal life is compensated for by a renewal of spirituality.[xviii]

Thus this idea of renewal of one’s spirituality can benefit the movement in that Pentecostalism relies heavily on the experiential and expressions. Thus Pentecostalism with the right orientations can continue to flourish with the Holy Spirit’s direction even in a confused world like today.

Conclusion

There is no doubt that the Pentecostal movement has a long way to go. Wisdom must also be applied as we go a step higher. With the advent of post-modernism, we are challenged to make our movement relevant and fiercely defended from without. And from within, we must guard ourselves from the temptation of falling away from true Pentecostal experience and the misuse of the gifts God has given His church. However, it cannot be denied that our movement is oriented towards new doors of opportunity. With the initiation of glocalization, the movement can reach more places and peoples than it had done before. With the emergence of Pentecostal scholars and theologians, the moment will be more fortified, not to mention given the proper respect for the tradition. With the opportunities to penetrate the social structures, we may be able to influence key areas in our society, thus wheeling our communities towards conversion and transformation.

Bibliography

Anderson, Allan and Edmond Tang, ed. Asian and Pentecostal: The Charismatic Face of Christianity in Asia. Baguio: Asia Pacific Theological Seminary Press, 2005.

Anderson, Allan. An Introduction to Pentecostalism: Global Charismatic Christianity. Cambridge: Cambridge University Press, 2004

Elbert, Paul. The Globalization of Pentecostalism: A Review Article [PDF article]. Accessed 8 October 2009. http://www.pneumafoundation.org/resources/articles/review.guest0002.pdf; Internet.

Gustillo, Toto. Class discussions in Holiness-Pentecostal and Charismatic Movements. October 2009. ASCM, Makati City

Jaichandran, Rebecca. Pentecostal Spirituality in A Post Modern Word. Asian Pentecostal Society Journal. 2002.

Land, Steve. Pentecostal Spirituality: A Passion for the Kingdom. Sheffield: Sheffield Academic Press, 1997.

Patterson, Eric. The Future of Pentecostalism in the United States. Maryland: Lexington Books, 2007.

Report on Globalization of Pentecostalism Conference June 10-13 in San Jose, Costa Rica. Accessed 8 October 2009. http://www.pctii.org/ag.html; Internet.

Strang, Stephen. What will keep Pentecostalism from decaying into dead formalism?. [PDF article]. Accessed 8 October 2009. http://www.charismamag.com/index.php/columns/523-final-word/12764-the-future-of-pentecostalism?format=pdf; Internet.

Suico, Joseph, Talk during District Ministers Meeting on Christian Education, 2009, United Bethel Church, Sta. Mesa, Manila.

Williams, J. Rodman. A Theological Pilgrimage. 1996.

Williams, J. Rodman. The Pentecostal Reality. New Jersey: Logos International, 1972.

[i] Gustillo, class discussions in Holiness-Pentecostal and Charsismatic Movements. ASCM, Makati City, October 2009.

[ii] Suico, Joseph. Talk about Christian education in Southern Tagalog District Council ministers meeting. United Bethel Church, Sta. Mesa, Manila, 2009.

[iii] Williams, J. Rodman, A Theological Pilgrimage.

[iv] Report on Globalization of Pentecostalism June 10-13 in San Jose, Costa Rica. Accessed 8 October 2009. http://www.pctii.org/ag.html; Internet.

[v] Report on Globalization

[vi] Anderson, Allan. Introduction to Pentecostalism.

[vii] Ibid.

[viii] del Rosario, Sur. Coordinator for Christian education development department of ICI Ministries Philippines .

[ix] Land, Steve. Pentecostal Spirituality.

[x] Report on Globalization.

[xi] Gustillo.

[xii] Ibid.

[xiii] Strang, Steven. What will keep Pentecostalism from decaying into dead formalism?. [PDF article]. Accessed 8 October 2009. http://www.charismamag.com/index.php/columns/523-final-word/12764-the-future-of-pentecostalism?format=pdf; Internet.

[xiv] Land.

[xv] Ibid.

[xvi] Patterson, Eric. The Future of Pentecostalism in the United States.

[xvii] Jaichandran.

[xviii] Ibid.

My Personal, Contextual and Theological Reflections on Pentecostal Spirituality

2009-10-08T18:28:00.000-07:00

My Personal, Contextual and Theological Reflections on Pentecostal Spirituality

Pentecostal Spirituality & Practices

Patrick C. Tan

October 8, 2009

I practically grew up in the Pentecostal tradition. My parents got saved (received Jesus Christ as the Lord and Savior of their lives) back in 1989 at Asia Pacific Theological Seminary (APTS). It was a Lenten family retreat of what would become our home church. It was also there that my mother experienced the baptism of the Holy Spirit. Coming from a Roman Catholic, Buddhist and Taoist multi-religious backgrounds (as most Filipino-Chinese people are) this was a new experience for us. And shortly after we start coming to our new church, my father and I got baptized in the Holy Spirit also. So practically I grew up in a Christian tradition I would learn in the recent years as classical Pentecostalism. I have seen its ups and downs. And this paper will highlight my reflections on our spirituality as I continue to discover its richness, especially going through Pentecostal Spirituality and Practices class this semester.

This class has helped me realize the beauty of our tradition. It is indeed a Christian tradition rich in heritage considering it is still a relatively young movement compared to others. Here are three things I would like to highlight about the strengths of our movement:

(1) Our intimate affection with the Holy Spirit. First of all, this does not discount the beauty of Christ’s redemptive work in us, as well as the Father’s love for us. What I want to point out is that the strength of our movement is that we have not neglected the work and authority of the Holy Spirit (as compared to other traditions who let the Holy Spirit take the backseat). Our familiarity with the Holy Spirit and his work allowed us to experience empowerment and unique spirituality as told in the Scriptures: “But you will receive power when the Holy Spirit comes upon you …” (Acts 1:8). Jesus himself told the disciples to wait and embrace the Holy Spirit as he will be our parakletos, one who comes alongside. And this is very true. The Holy Spirit is the one coming alongside us in our spirituality, ministry and witness. Through baptism in the Holy Spirit, we are empowered for transformation of ourselves, the body of believers and our community.

As a student of faith and Christian systems, I find it difficult to understand why this gift is untapped by many of us, some “modern” Pentecostals and non-Pentecostals alike. The idea that the Holy Spirit’s work of baptism, endowment of spiritual gifts, and manifestation of healing, signs and wonders has ceased in the modern church (as some “anti-charismatics” argue and support through 1 Corinthians 13:8) is unbiblical (for there never had been a transition or re-establishment of the God’s church from early church until today), and not to mention truly out of context. I feel that to deny this work of the Holy Spirit is limiting his work and limiting ourselves towards a more intimate spirituality and a more potent ministry.

(2) Our missional fellowship. I got this term in reading Steve Land’s book. And indeed it sums one of our core identities as a movement. We are a missional fellowship. We are a body of believers, redeemed through Christ and empowered through the Holy Spirit. But to neglect our purpose to go into all the world and make disciples is likened to a chicken with its head cut off—without the purpose of mission and discipleship, we fail to live up to our calling as Pentecostals. I like what Dr. Chuck Quinley said about church programming: If it does not help (directly or indirectly) produce Christian conversions, it’s not worth investing one’s time, money and effort on. I feel that today it’s as if many Pentecostal churches have become short-sighted of this calling. Our members are not empowered to become witnesses in their spheres of their influence. Some local churches are (our church for one) more concerned with “many things” rather than the “one thing”. I am coming from a church environment that is like this, but I rejoice that many churches are fulfilling the reason for their existence in a community. And on my part it is my duty to struggle in constant dialogue and creation of change agents in our local church; because if we blur our identity as a missional fellowship, we might go somewhere, but not where God wants us to go. Despite these inner struggles, I also rejoice with the fact that (the Pentecostal denomination) Assemblies of God are at the forefront of local missions (church planting) through its focused vision, passionate and driven leaders, and systematic and strategic approach to local missions.

(3) Our integration in Pentecostal spirituality. Another thing I learned in this class through my readings is what Steve Land called spirituality “integration” of Pentecostals. Many times he mentions in one way or another the significance of doing a holistic spirituality. This means that our spirituality is not two-dimensional but a living whole. Our convictions are not held through the biases of orthodoxy (beliefs and doctrines). It is not meaningless expressions (orthopraxy). And definitely and should not be a bias of mere experiences (orthopathy). I feel that these are entry points of the enemy in order to discredit us of our influence and credibility in the Christian and secular society, especially in way of experience and expressions. Pentecostals are often criticized for our dependence on experience with the absence of critical analysis and proper discernment of these experiences. Our experiences cannot be discredited, but it would be better if we are able to bring the study and affirmation of the Word of God alongside it. Expressions should not be merely expressions without right motivations, but our expressions must be tied up with what we believe and what we have experienced. Pentecostal spirituality is beautiful because it is not two-dimensional but a vibrant and holistic spirituality affecting all our faculties.

Opportunities and Threats

Our young movement has a lot more ground to cover and discover for aggressive expansion. Here are some things that I feel we still need to develop if we want to continue to grow as a movement.

(1) Social responsibility. I believe that for the Pentecostals in the Philippines our next move should be towards “visibility” in society. Let me explain. In a related class (Holiness-Pentecostal and Charsimatic Movements with Ptr. Toto Gustillo), I became aware of our need as a church to “penetrate the social structures” of our society. Roman Catholicism became the nation’s dominant religion and wields great influence over various sectors of our community because they penetrated the social structures of the nation when in the early days they erected churches and schools in the community, they prioritized not only on proselytizing by word, but through civic and social initiatives. In a way, they dissolved into the Filipino’s everyday living. Another example given is Methodists in the Philippines that display the concept of the “influential few”, they may be small in numbers, but their memberships are from influential sectors of government and society (the first Protestant president was a Methodist), not to mention their abundant resources. It is this kind of dissolving distinction the sacred and secular that we Pentecostals need to move towards. Today, Pentecostal churches are starting to be involved in society through our outreaches and missions, but when we evaluate our motives it still boils down (for some) to our desire for church and numerical growth and proselytizing). We erect schools for the purpose of fund raising. Our motivation must be elevated or “upgraded” from this to long-term means of establishing God’s reign in the seats of our society.

(2) Scholarship and resources. Being a young movement opens up a lot of doors for inquiry and critical scholarship of our beliefs, traditions and experiences. And like I mentioned earlier, Pentecostal cannot deny its experiential spirituality, instead we must strengthen our traditions and experiences by scholarship. I am glad on personal account that I continue to see Pentecostal ministers (especially the younger generation of ministers) equip and train themselves by going in to bible schools and seminaries. Our expression “as the Spirit leads” must now be applied in proper context of the bible and ministry. Experience is good, but we should also be equipped in leadership, administrative and financial management. This is one way we could improve our movement. Another is our need to produce more resources that edifies our Pentecostal beliefs and tradition. For example, most if not all the resources I read and listen to come more from non-Pentecostal traditions. We may have popular books but most of them are experiential, only few have written about theology and scholarship. This is one window of opportunity we can explore and take the reins on.

With these in mind, and after what I have heard and learned in this class and semester, I am faced with the challenge to apply them and contextualize them in my realm of ministry, particularly in my ministry towards the Filipino-Chinese community and youth, campus and student ministries.

My Philosophy of Christian Education

2009-07-21T07:14:00.000-07:00

My Philosophy of Christian Education

Patrick Tan

Teaching Methods and Principles

Dr. Ayuk Ayuk

July 21, 2009

Being a pastor is almost synonymous with being able to teach. When I first started serving as a youth pastor, teaching is one of the skills essential to me in order to impart spiritual truths to young people. And now as our church’s small groups and discipleship pastor, the vehicle of education through teaching I believe is one of the more powerful methods to instill timeless truths to every believer. Below are some of my concepts of effective teaching.

I believe that a successful teaching style, especially in the context of ministry, is the importance of establishing relationships with your students. I believe in the saying, “people don’t care how much you know, until they know how much you care.” I believe that students are more likely to listen to what you have to say when they see a genuine concern for their well-being, their success and growth. Some practical practices I do when teaching are (1) establishing who everyone is (in the context of smaller groups), (2) imparting information about my life and application related to what I am teaching, (3) spending break times with students and getting to know them, and (4) listening to feedbacks and reactions.

I believe that a successful teaching ministry should break the boring teaching strategy. For most of us teachers, often times we get used to sticking to one kind of teaching method. But as a teacher I believe in the use of variety and creativity in getting the message across. I remember hearing Rick Warren share their churches concept of “campaigns”. Campaigns are short-term topical focus in 40-day series. Throughout this campaign they bombard the student with the subject in more than one way: reading a daily devotional book about the subject, listening to it in the weekend sermon, discussing the topic in small groups, and experiencing it through small group or church projects. Having variety keeps the student engaged to what you have to say, and retains the subject much longer in their consciousness.

I believe that a successful teaching ministry must be purposeful and relevant. Purposeful in a sense that the student must understand “why” they need to know what you want them to know, not just “how” to do what you want them to do. Most of us fall into the notion that our students automatically understands that what you teach is important, so our students lose interest early on. I will most likely not to pay attention to a sermon or a lecture when I do not understand the significance it would attribute into my life. That’s why establishing purpose, and expressing them in relevant ways that will keep the students engage is important.

I believe in experiencing learning as a community. A learning community is more than a one-way learning experience wherein the teacher single-handedly directs knowledge to their students. We must learn to leave room for students to “bounce off” to what you say—allow them to analyze, synthesize and even challenge what you are teaching. This way, the class becomes experiences shared knowledge, knowledge that goes farther beyond what you only know, because of the shared input of the learning community. A good hold in facilitating discussion is important in the learning community.

Lastly, I believe that learning will impact the student more when he experiences it for himself. I recently heard an illustration made by Pastor Shane Hipps: The only tangible way for a person to know what a chocolate tastes like is not when you try to describe to him the taste of chocolate, or show him pictures of what a chocolate looks like, or round up a group of people to testify the goodness of chocolate. Even when one successfully performs all of these, it will never be enough. For one to know what a chocolate tastes like, he needs to experience it. He should let his taste buds taste it and then he will know what chocolate tastes like. Learning is more than understanding concepts, though we do not discount the importance of learning by the mind. But a more powerful combination in experiencing knowledge is when the student experiences it with both his mind and his heart. Therefore, learning must be experienced, perhaps initially in confined and controlled environments and as a community, gradually releasing the student to experience the concept by himself.

These are some of the concepts I have observed in my teaching methods. If I were to describe my values for an effective teaching method, it would be communal, experiential and purposeful.

What makes me a Pentecostal

2009-06-30T07:32:00.000-07:00

Reflection paper submitted for Pentecostal Theology & History dated June 30, 2009:

What Makes Me a Pentecostal

This is quite an interesting question. Many times I have thought about this question myself. I am just glad that finally I would have a chance to explore and gather my thoughts about this subject through this class. This paper will be a reflection of my personal thoughts and experience about the subject.

My parents got saved in 1989 through a church retreat by an Assembly of God church. And during that retreat, my mom received the baptism of the Holy Spirit. My dad received it also after a few weeks. I grew up knowing that I am not just a Christian, but a Pentecostal Christian. A few years later I also received the baptism of the Holy Spirit. It was quite an experience. I understood that to be a Pentecostal is to be a person of the Holy Spirit (even that statement brings up more clarifications). So what does it mean to be Pentecostal? Before going any further, I would like to define for myself what a Pentecostal is.

The word comes from the word "Pentecost", which obviously relates to the Pentecost experience in Acts 2 when the disciples received the Holy Spirit shortly after Jesus' ascension. And before Acts 2 Pentecost as we know it, Pentecost was one of the religious festivals among the Jews way, way back in the Torah. But for most discussions, Pentecost relates to the Acts 2 experience. So for something or someone to be described as Pentecostal, one could understand that that something or someone has a commonality with the people or events that had happened in Acts 2 and after.

So what happened in Acts 2? I can sum up three things that happened in Acts 2 and I think has become foundational to Pentecostal tradition and my identity as a believer practicing the Pentecostal tradition:

(1) Baptism and filling of the Holy Spirit. As Jesus had commanded them to "stay in Jerusalem until they have been clothed with power from on high" (Luke 24:49) and they did. Before the Christ event being "filled with the Spirit" was elusive but to a handful of God's people, that Pentecost day, the Holy Spirit filled every believer in the room. They spoke in other tongues and was interpreted by those who understood them as declarations of praises to God and His good works (Acts 2:11). Many if not all Pentecostal denominations including Assemblies of God and Church of God have baptism in the Holy Spirit with the initial physical evidence of speaking in tongues as one of their doctrines if not cardinal doctrines. Personally, in relation to being Pentecostal means I believe, seek, and receive in baptism in the Holy Spirit with initial physical evidence of speaking in tongues. And with receiving the baptism of the Holy Spirit, it enabled the disciples to do certain tasks that otherwise they could not if they did not received the baptism in the Holy Spirit. These, I believe makes also one a Pentecostal:

(2) Display and expression of God’s glory and power. After the baptism experience, the disciples had boldness to proclaim the gospel as Peter (2:14, 10:34), Stephen (7:2) and Paul (13:46) did. The disciples began to display acts of healing (3:6) and miracles. Paul later in his first letter to the Corinthians, defines the gifts of the Spirit (1 Corinthians 12) though in other letters different lists were given. Therefore, as a Pentecostal, I can be used by God to display and express His glory and power for God's purposes.

(3) Missions. The disciples began to go and proclaim the gospel in places where it has not gone yet. Jesus told them, "You shall receive the Holy Spirit and you shall be my witness to Jerusalem, Judea and Samaria, and to the ends of the earth." Jesus revealed to them why they need to wait and receive the Holy Spirit--to become witnesses. But early in the life of the new church, they stayed together and stayed in Jerusalem. But this was not the intention of Jesus. So came persecution and the diaspora began, along with it the gospel message proclaimed to the Gentiles. Paul becomes a Christian, and intentional missionary efforts were made. Today we call it missions and missiology. For me, to be a Pentecostal, is to have a special desire and passion to become a witness for Jesus to people who has not yet owned His lordship in their lives.

I believe that these are what make us Pentecostal. At times I consider myself still nominal and immature while actively pursuing these traits. I have also come to understand that our tradition must be strictly guarded under the revealing light of God's Word which is our final authority. I have come to believe so by observing history and from personal experience. For sometimes in our zeal and eagerness for supernatural experience we may end up falling away from the true faith. And in our wonder and taste of power comes the temptation to abuse and misuse them. I have observed that for some, they have elevated Pentecostalism way higher than Christianity. So more than ever, we as teachers and ministers need to emphasize to the church today that True Christianity is the bigger circle where the lesser circle of Pentecostalism resides. Thus in the practice of its expressions, it should not negate or even downplay the lordship of Christ and our Christian love for another.

A look at the devotion to the Black Nazarene

2009-04-06T09:15:00.000-07:00

A LOOK AT THE DEVOTION TO THE BLACK NAZARENE

Patrick C. Tan
Theology 2

Professor Alvin Jimenez

April 6, 2009

Introduction

The nation seemed to come to a halt. For most of us, we stop to revel on television the spectacle of seeing literally a sea of people, but for some hundreds of thousands of maroon-clad, bare-foot pilgrims, they find themselves at ground zero to revere the life-size statue of a suffering Christ. January 9, 2009 marked the 402^nd anniversary of the Feast of the Black Nazarene, which has drawn around three million devotees[i] and killed two by stampede in 2008. And as its coverage stream through the evening news, one cannot help but be in wonder of the power and influence of this ancient relic as it seemed to dance in this river flow of Nazarene devotees. This paper is written in hopes to accomplish the following objectives: (1) to provide a descriptive account of this four-centrury-old devotion, (2) to understand the belief system of its devotees, (3) to affirm the values embedded in this devotion in the light of Scriptures, and lastly, (4) to glean valuable lessons and develop practical applications from this tradition that may enrich our local evangelical church culture.

Research Methodologies

In order for these objectives to be accomplished, the author has resorted utilize the following methods of research: (1) First-hand observation – the author has visited Quiapo Church, home of the Black Nazarene, on the first Friday of the month—the official day of devotion for its devotees—to experience first-hand the sights and sounds of this celebrated devotion. (2) Interviews – the author conducted several interviews among its devotees that represent a generational cross-section of the Nazarene’s followers in an effort to develop a consolidated understanding of its devotee’s belief system. (3) Supplementary resources – the author has utilized supplementary resources such as books, news clippings and the Internet to provide further understanding of the subject. The author’s primary supplementary resource is the article entitled “Poverty, Religion and Culture in the Devotion to the Black Nazarene: Lessons on Being a Church Among the Poor” by Bina Agong, et al.

Overview

The heart of this religious devotion centers on the life-sized image of Christ. In this image called the Nazarenong Itim or the Black Nazarene, Jesus is portrayed as the suffering Christ. Black-skinned clad in a maroon-robe, wearing a crown of thorns, it is poised in a semi-kneeling position carrying a large wooden cross depicting what could have been the image of Christ when he was walking his death march to Golgotha.

Historical accounts say that the Black Nazarene was made by an unknown Mexican artist and was brought to the Philippines by Augustinian missionaries four-hundred years ago. Its intriguing black skin was attributed to a fire that devastated the Mexican galleon that carried it burning what was originally a mulatto or dark-brown skinned statue. The date January 9 is in fact not the actual feast day of the Black Nazarene but is the day when the Black Nazarene was transferred from its original shrine in Intramuros to its current home in Quiapo Church in Plaza Miranda. The actual date of establishment of the devotion is on April 20, 1621.[ii] Through the centuries the Black Nazarene has proved its surviving credential as it has withstood fires that destroyed Quiapo church in 1791 and 1929, earthquakes in the year 1645 and 1863, and the devastating destruction of the city of Manila during World War II[iii].

Devotees flock to Quiapo Church every Friday which is dubbed as “Quiapo Day” with the first Friday of the month given more significance in devotion. During the author’s visit of the site, the statue was located a little left from the façade of the building, protected from the elements by a large tent. Despite the heat of the day, debotos or devotees would patiently queue just to have a moment with the Black Nazarene in order to touch or kiss the statue for a special request or favor from the divine[iv]. Inside the church, masses are held in specific intervals which at that time the church was always full that an outflow of parishioners worship from outside the church. On the left size of the church is a court where more parishioners are convened, a large LCD screen is hoisted in this area covering the activity of the presiding priest inside and take glimpses of what seemed to be another Black Nazarene statue located inside the church.

During the Feast Day on January 9, pilgrims would sacrificially walk barefoot despite long distances to Quiapo Church. Their goal, to be able to touch the image as it winds through the narrow streets of Quiapo when it is brought in procession by the masses. And if touching the image would be impossible if not life-threatening, throwing a towel and have it wiped on the image by one of its caretakers would suffice. Each devotees would have oaths or panata to fulfill in exchange for relief from physical, financial or even familial crises in life. The last feast (2009) took a different approach as organizers set the start of the procession in Quirino Grandstand, a much larger venue by far, in an effort to minimize the casualties and injuries during procession[v].

Interviews

The author has conducted interviews among five devotees which represent a cross-section of the span of generations that are practicing the devotion to the Black Nazarene. This section will present the result of the interview and provide consolidated observations and interpretations of the collected data.

The following were the pool of questions that were asked by the author to the devotee (though it was not necessary that all questions were asked to the devotee):

How long have you been a devotee of the Black Nazarene?

What circumstances in life that has moved you to become a devotee of the Black Nazarene?

What blessings have you experienced as a devotee of the Black Nazarene?

How many times do you go to church in a month?

What would you say is the driving force or circumstances that lead you to continue in your devotion to the Black Nazarene?

How do you live out your devotion to the Black Nazarene in everyday life?

Give one to three underlying themes or concerns of your prayers to the Black Nazarene.

In your point of view, what is the relationship of the Nazarene to the Sto. Niño, to the Hesus ng Pagkabuhay (Ressurected Christ)? Would you say that they are just divine person or deities that have their own identity?

Do you believe and resort to folk means of problem solving such as hilot (folk therapy), albularyo (medicine men), hula (fortune telling) or tawas (divination)?

How would you relate modern medicine to divine healing?

How would you pass on your devotion to the younger generation?

The following are the account of the author’s interviews.

Constancia Dimaculangan, 76

Nanay Constancia is a 76-year-old sampaguita vendor from Solis, Tondo, Manila. She has been a devotee to the Black Nazarene since time immemorial. The practice was handed down to her by her own mother. Today she sells sampaguita leis to other devotees to offer to the Black Nazarene and then take home as symbol of its presence. She affectionately calls the Black Nazarene Mahal na Anak (Beloved Son).

When asked about the common prayer concerns that she entreats to the Nazarene it is protection from sickness and the good well-being of her family. She would religiously pray to the Nazarene even when in other place. She also showed the author a special rosary which has a silver, double-sided image of the crucifix which she claims to have potent miraculous power.

When asked what blessings she receives from the Nazarene, she passionately boasts of her exploits as one who is trying to win a person over. She thankfully acknowledges the Nazareno as the one who keeps her away from sickness, being an elderly woman well-advanced in years. She also attributes to the Nazareno the protection of her son from the brush with death twice—first from a vehicular accident and second from a violent knife attack.

Her devotion to the Black Nazarene is one that is combined with folk belief, claiming that a certain holy man that roams in low-key amongst the crowds in Plaza Miranda is being possessed by the Mahal na Ina (Beloved Mother) pertaining to Mary the mother of Jesus. She claims that it is through this man that a revelation will be revealed perhaps the end of the world. By her way of account it can be observed that she places more faith on this holy man than the priest of the church but acknowledges both as authorities of faith.

Eduardo Duque, 36

Eduardo Duque is a 36-year-old father and factory worker from Paranaque City. A self-professed former drug addict and pusher three years ago, he acknowledges that he was delivered from drug addiction through the Black Nazarene. He recollects his first encounter with the Black Nazarene back through his father who started the familial tradition. In the eighties, their family has experienced loss of their home because of fire. Coming home to discover that their house had burned down, Eduardo’s father feared that his family might have been lost in the fire. Praying to the Nazarene and establishing an oath of devotion to the Nazarene, he discovers that his family is safe all along. Thus the start of their family devotion began. It was not until three years ago that Eduardo has become serious in following the Nazareno when he was delivered from drug addiction and drug trafficking.

He comes to Quiapo every first Friday of the month only, and he said he did not participate in the procession of the Nazarene last January but just waited for the image to return to the church. He also believes in the supernatural work of the Nazarene but does not believe in hula or fortune telling. When asked how he passes down his devotion to the younger generation he says that he does it by establishing personal relationships with the young people in the community.

Myrna Reyes, 43

Myrna Reyes is a 43-year-old mother of three from Bacoor, Cavite. She and her husband owns a furniture business located in upscale Alabang Town Center in Muntinglupa. Among the people that the author has interviewed, this subject is the most intriguing. She claims that she grew in an evangelical environment, with both her grandmothers pious women, she was immediate exposed to the evangelical church culture at a very young age through weekly Sunday School and Vacation Bible Schools (VBS). Despite growing in this kind of environment, also growing up with non-religious parents has drawn her away from the church by her teen years.

Her devotion came to be through her personal search for spiritual truth. She said that she prayed to God to reveal himself to her and God did answer her prayer. God led her to Quiapo Church where she discovers the devotion she would be doing for the rest of her life—the devotion to the Black Nazarene. In a span of nine years, she has barely made absences during the Friday Quiapo Day and still considers herself a novice devotee compared to others. By one’s conversation with this woman, one can sense her deep emotional attachment to the tradition, sometimes being moved to tears during the interview. She believes that the Nazarene and Jesus Christ are both one and the same. Earlier she caught the second half of the mass, so she goes to the mall to do some shopping. And when the mass has started again, she continued attending the mass until the point where she picked from earlier.

Carlos Tan, 67

Carlos Tan is a single Filipino-Chinese man from Binondo, Manila. It was distinct subject in that the subject is a Chinese and claims that more Chinese people like him are devout followers of the Nazarene. Since he began his devotion at 27, he has since regularly attended the mass every Friday.

Much of the dialogue with the subject revolves around personal healing and during the time of the interview, he was in the midst of a hilot (folk therapy) by a Chinese manghihilot (one who does hilot). He is a fervent believer in search of the more potent supernatural healing, moving from one manghihilot to another who is more powerful when he finds one. Like Nanay Constancia, Mang Carlos belief system is a combination of Roman Catholic faith and folk belief. This was the second of two instances about this holy man who comes from Banahaw who is constantly possessed by Mahal na Ina.

When asked about how does he live the Nazarene devotion from day to day, he gave an interesting remark about the true characteristic of a Nazareno devotee, that ceremonial rituals and practices are not as significant as the personal life change, in habits and attitudes. How the devotee relates with other people, he asserts, is the true measure of the Nazarene devotion.

Lisa Lugue, 18

Lisa Lugue is an 18-year-old incoming first year college student from Bacoor, Cavite. She came to the mass straight from school with her mother, from whom she received the practice of the devotion to the Nazareno. She considers herself a devout since she was a child. Her whole family is devoted to the Black Nazarene (in fact during the interview, they were waiting for their father that will come from Manila so they could attend mass together).

When asked if she could cite an experience of the Nazarene’s supernatural provision, she recounts a time when she was experiencing stress and confusion that she asked “Papa Jesus” to grant her peace of mind and thus it was granted her. She is more convinced that devotion to the Nazarene can be done anywhere through prayer, and that the Nazarene, Jesus Christ and God the Father are one and the same.

Observations

From the following interviews, the author has made the following observations:

Nazareno as an object of devotion and folk Catholicism

One observation the author has seen is though the Nazarene provides the oneness of faith among its devotees, as one examines each person’s devotion to the image, one will find contrasts and a wide-range of the manner of devotions, especially between the older generation and the younger generation. One would observe that compared to the younger and middle-aged devotees, older devotees such as Nanay Constancia and Mang Carlos tend to have a richer, thicker faith experience with the Nazareno molded by years of experience and needs being met. There is a sense that their devotion is strong and the Nazareno devotion has already been proven, thus making their loyalty virtually unshakable. The younger tend to have great respect for those who have lived the devotion longer and learn from them.

But despite of a strong loyalty to the Black Nazarene, older devotees understanding of devotion is mixed with folk traditions. And they accept it as complimentary to their Roman Catholic faith, not opposing, inseparable even to claim that it is part of the whole. Agong observes that this type of belief system is what one would call folk Catholicism wherein “its religious practices or behavior are identified closely with the cultural traditions of the people.”[vi] This type of religious affinity is what most Filipinos practice. Most of the older people would choose to put confidence over the holy man in the plaza being possessed by Mahal na Ina rather than the parish priest. One would see that generally folk Catholicism relies on its proximity to the believer. Images such as the statue of the Black Nazarene and holy men are more preferred over priests because of their accessibility.[vii] The priest may not be able to attend immediately to the need of the devotee, but the Nazareno is always ready to listen. Moreover, older people are founded more by supernatural experiences such as healing and recoveries, while the young are founded more on reason and personal resolve—their devotions are backed up with a rationale why they choose to believe. Some would choose to perform a part of devotion, primarily attending the Friday mass, while performing less or even choosing to ignore others such as joining the mass processions and just wait in the church. This kind of “I do because personally I see and feel it as right and reasonable” is at the far extreme from the older devotee’s faith understanding. Though both receive instruction from the priesthood, the older finds additional instruction through folk means and the younger sifts through the tradition and chooses what they believe is rightful to do. Both also have no close personal encounter with the Scriptures.

The Filipino understands concepts through participatory means of feeling, seeing, hearing and touching.[viii] And in the same way the Filipino culture expresses its worship and devotion through the same means. Such is the experience of the devotee when one sees and touches the Black Nazarene and even the sights and the sounds in the environment bring meaning to ones devotion. Much of the success of the Nazarene devotion lies on the colonial religion’s way of introducing these once foreign concepts into local means of understanding.

And when one studies the Scripture, it was instituted a number of ceremonies and rites, from celebratory feasts to rites of cleansing, that involves a lot of symbols and visuals. Such manner of retaining values and concepts can be performed repetitively and can be easily transferred. Visuals such as animals and blood bring bold images of concepts that must be passed on through generations. The New Testament has also its share of sensory and participatory method of liturgy through water baptism and the holy communion (1 Corinthians 11) for the purpose so that one could remember. And such is the advantage of the Pentecostal tradition that promotes the manifestation of the spiritual gifts and signs and wonders as “a sign for the unbeliever” (1 Corinthians 12).

Nazareno as Mediator

More than anything, the personal faith experience of the devotee lies on the understanding that the Nazareno is the ultimate source of helps. They became devotees primarily because of a personal experience of a need being met be it healing from an illness or protection of a family member or the whole family. Often times the devotee would take an oath of life-long devotion or panatas pledging a full commitment to the Nazareno when their needs are met. And based on the interviews conducted, there was never a time when the Nazareno had ever failed them. And if the Nazareno’s will is not to grant a prayer concern, one would have a peaceful resolve, interpreting the situation as pakikiisa (emphatizing) with suffering Christ who understands their burdens. During the height of media attention towards this year’s Feast of the Nazarene, a sociologist shared in an interview that this is why the Nazareno draws a lot of devotion: the image of the suffering Christ—the crown of thorns, the cross and the kneeling—is an image most Filipinos can identify with, the daily survival from life’s challenges. Throughout the interviews, one would also observe that there is no mention or dialogue about life after death, salvation and eternal life. Perhaps, it is already an unspoken norm that the Nazareno is a friend and Savior to anyone who believes.

In Hebrews 4:15-16, we see Jesus Christ is depicted by the author as the chief high priest, one who is able to “sympathize with our weaknesses” (v. 15). Thus Jesus Christ becomes the mediator between God the Father and man. Such is the depiction of the Black Nazarene by projecting the humanity of Jesus Christ—someone who experiences pain, agony and hardship—an image the devotee can relate to easily. Moreover we read in verse 16 that since Christ is able to sympathize with man’s struggles, an invitation is opened to “draw near with confidence to the throne of grace” knowing that one will “receive mercy and find grace to help in time of need.” For the devotees of the Nazarene, Jesus Christ is a friend or a brother who can be approached in the direst time of need and he will not disappoint.

There is wisdom to be gleaned from elevating the value of expressing the humanity of Jesus Christ to the same rank as Jesus Christ the divine. After all, he is both man and God. More often the church has rallied the victory, prosperity and blessing through Christ’s name, but is unable to “sympathize” with its congregation it times of defeat, tragedy and failure. One must realize that before Christ’s glorious resurrection was the intense, agonizing prayer in Gethsemane.

The apostle John summarized the reason why Jesus came to the world. “I came that they may have life, and have it abundantly” (John 10:10). Jesus did not only come to secure ones ticket to heaven, but so that he could breathe life to one’s life in the present. When he lived on earth, he did preach about a distant salvation to the future but proclaimed that “the kingdom of God is at hand” (Mark 1:15). He met needs and healed the sick while proclaiming their ultimate need for salvation. Jesus offered shalom—wholeness and completion of ones well-being, today and in the future. The concept of shalom is expressed through the devotion of the Black Nazarene when they are “less concerned with the afterlife than it is in receiving assistance now.”[ix]

As ministers there is lesson to be learned from the present-focused devotion of the devotees to the Black Nazarene. Clearly the evangelical church culture has greatly excelled in proclaiming the need of eternal life and the dynamics of a healthy spiritual life. However, one may be able to live a richer Christian experience by understanding and responding to Christ’s desire for believers to have a fruitful life in the now. Just as the Scripture proclaims salvation from today’s world, it has equally provided means in order to have salvation “now” by living Christ in the daily affairs of one’s life. This can be achieved by looking into instruction and liturgy that does not only highlight the betterment of one’s spiritual and ministry life, but that of the aspects of relationships, financial, health etc.

The community of faith

There is a strong sense of communal and corporate devotion to the Nazareno. Interviewees recount their earliest encounter with the Nazarene that it was from their parents who have started making panatas and in time passing onto them the tradition. From the family, the smallest unit of communal relationships, to the millions that join barefeet to the Nazarene processional, one can observe a strong sense that this devotion lives through because of a strong faith community. Even as one observes Quiapo Day, the presence of so many individuals from literally all walks of life—from the poorest to the more affluent people, from the elders to the children—gives a sense of oneness and unity. Though each person and their state of life are different, they find affinity in their devotion to the Black Nazarene.

When Yahweh instituted the law to Israel in the Book of Leviticus, he ordained celebrations and feasts that required the participation of every one, young and old. The Scripture emphasizes the significance of communal celebrations and activities. The annual pilgrimage to Jerusalem was an awaited family affair (Deuteronomy 16). And parents were the primary source of religious instruction to the children (Deuteronomy 4:9, 6:7, 11:19).

The early church found identity through their common faith in Christ. “All those who had believed were together and had all things in common” (Acts 2:44). Their corporate exchange of positive results in following Christ energized the group “and the Lord was adding to their number day by day those who were being saved” (v. 47). Such is the potential of experiencing Christ together in unity that one could learn from the devotion to the Black Nazarene. Moreover, one can recognize the value and missional potential of a communal and family-focused ministry through the early church. When the gospel was proclaimed to some, it was usual that even whole families would get converted such as in the story of the Gentile Cornelius (Acts 10:24) and the jailer guard (Acts 16:33).

Conclusion

Despite wide differences, as ministers we could glean valuable principles and concepts from this age-old tradition. The devotion of the Black Nazarene teaches us the value of expressing Christ’s humanity in our faith and liturgy. It exemplifies the power and importance of communal fellowship and the value of family tradition. And lastly, it paints a new side of a holistic practice of faith by looking at the present needs of the congregation with much importance as their future destiny.

[i] “Thousands flock to Black Nazarene mass” by Thea Alberto, Philippine Daily Inquirer, January 8, 2009

[ii] “Poverty, Religion and Culture in the Devotion to the Black Nazarene: Lessons on Being a Church Among the Poor” by Bina Agong, George Capaque, Timoteo Gener, Ian Hibionada, and Adonis Parian.

[iii] Alberto, Inquirer

[iv] Based on personal interview.

[v] Alberto, Philippine Daily Inquirer

[vi] “Poverty, Religion and Culture …” Agong, et al.

[vii] Ibid.

[viii] Ibid.

[ix] Ibid.

A paper on organizational skills

2008-10-07T09:30:00.000-07:00

ASIAN SEMINARY OF CHRISTIAN MINISTRIES

A PAPER ON ORGANIZATIONAL SKILLS

PRESENTED TO PTR. ALBERT CLAVO

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS

FOR LEADERSHIP I

PATRICK VINCENT C. TAN

MAKATI, PHILIPPINES

7 OCTOBER 2008

Introduction

Vision is one of the key components every organizational success. A leader who has a clear picture of where he intends to steer the organization coupled with a zest and zeal for his mission can easily fire up an entire organization. But as the weeks, months and years pass by, reality sets in and the “honeymoon” stage is over[i]. One will soon realize the road to the fulfillment of the organization’s vision does not only take passion and intense desire to succeed—it’s not a walk in a park. That’s why for some of us, however well-intentioned we are at our cause, fail to maintain and keep aflame the momentum generated by a catalytic moment and soon find our organization’s fire slowly dimming until finally it gets snuffed out. An ancient proverb says, “He who fails to plan, plans to fail.” That is why another key component to the success of an organization, as significant as having a clear vision, is having the skill and gift of organization or administration.

This paper will explore the significance and benefits of having organizing skills as a leader, biblical truths about the importance of organizational skills and effective principles for organizing or planning for an organization. I will also be interspersing the principles I have learned in Leadership I class and also my current and past organizing ministry experiences throughout this paper.

The leader as an organizer

I started to lead at a very young age of sixteen, following a traumatic division in our church. Like most leadership stories, my call to leadership was not a personal desire, but more like what we jokingly say of novice leaders in the Philippines, “nautusan lang bumili ng suka naging [leader] na.” I was one of those. I took my leadership role grudgingly, as naïve and untimely as it was then. But never have I thought that this will be God’s means of paving His way to fulfill His purpose for me to serve Him in ministry.

As I grew up, I have realized my desire to analyze and organize things. As a young leader, I enjoyed planning processes, as technical as it may sound—How does one arrive from point A to point B at the shortest possible time and at the most minimal effort. The realization of this passion was more encouraged when I learned to discover what kind of personality I have. I believe that my ability to analyze and organize things traces itself from my secondary personality as a melancholy (first, being a choleric). I few semesters back I took the Kersey-Bates personality test in Pastor Chuck Quinley’s Personal Life Management class. And I found out that I am an INTJ (Introvert-Intuitive-Thinker-Judging) personality. And as people begin to see this God-given ability in me, I learned to enjoy and practice it to the best of my ability, even as I myself am continually learning as a young leader.

An organizer possesses a number of identifiable traits. In his book “Your Gift of Administration”, Engstrom lists 40 identifiable traits of gifted administrators[ii]. Among these is the ability of an organizer “to integrate several ministries, people tasks, and/or projects towards the fulfillment of a long-rage goal.”[iii] Organizers have the ability to see the big picture at work. He has a bird’s eye view of the working enterprise so that he can foresee every foreseeable obstacles and hindrances and divert the work where it will produce its maximum result. Because he is analytical he is detailed and desires the optimum quality of every result and task performed. Organizers have most often goal-oriented. He is undistracted from irrelevant circumstances and would do to the most of his ability to meet the goal. That is why often they are misunderstood as non-people person because they tend to put his goals, for the benefit of the common good, ahead of relationships.

Crisis of ineffective structures

Whenever a crisis in leadership in an organization like a church arises, one of the reason for this can be traced back to ineffective structures. Every church needs effective structures. They just don’t need a structure—plans, programs and processes, they need to be effective structures, that means from point A when a variable goes into the process of change, the variable would come out something better when it reaches point B. And most of the time, churches at one point in their life cycle halt with a danger of stagnation because their systems need to be constantly changing to fit the churches life cycle.

Take for example my church where I serve as a youth pastor. (I am using this illustration to show the need for effective structures for an organization to be successful.) There have recent ramblings about the need for effective small groups. For years, there has been a stagnation of membership with an average attendance of fifty people on a given Sunday, in the past 12 months (Our church is 23 years old, and the senior pastor in office for 10 years now). Also ten years ago, the church has developed a discipleship process—a key component of a healthy church—borrowed and modified from the Purpose-Driven Church popularized by Rick Warren in the nineties. And today, we only have one adults small group and three youth small groups. We have a well-intentioned vision, a vision of the fulfillment of the great commission. But having just a vision, however well-intentioned it can be, does not suffice. Organizational structures must be thoroughly checked and evaluated once in a while so that the organization grows. Just as leadership coach John Maxwell has said, “If you keep on doing the same thing over and over again and expect a different result, that’s insanity.”[iv]

There are many effects of ineffective structures and lack of organizational skills in an organization. I can think of the top three consequences of lack of organizational skills: (1) Unrealized vision, (2) wasted resources and (3) unhealthy and unfruitful relationships. Let me discuss each consequence a little:

Unrealized Vision

I believe that an inspiring vision and effective structures go hand in hand in the success of an organization. Without organizational skills that will work its way in making the vision into a reality, the vision remains a fantasy. Thus lack of effective structures in an organization may open a series of bad doors, for one, frustration from its members.

Wasted Resources

Without effective organizational skills, there is poor resource management. Our organizational resources come in many forms: finances, energy, time and manpower. Lack of management and organizational skills disables us to focus our resources on effective processes that produce abundant results. Thus we become poor stewards of the resources God has given us in order to fulfill the vision that he has laid before us.

Unhealthy and Unfruitful Relationships

American businessman Harold Sydney Geneen[v] was quoted saying, “Every company has two organizational structures: The formal one is written on the charts; the other is the everyday relationship of the men and women in the organization.”[vi] And indeed, it is a personal conviction of mine that healthy relationships are the oil that smoothens the organizational machinery of the company. Lack of organizational skills will keep us from tapping into the potential of every person in the community. It is one thing that people go along well and tolerate each other in a community. But it is another thing to bring each person to the realization of their potential for the success of the community. Without a culture of effecting change, sooner or later, the environment becomes a comfort zone for the people who move in it making them resistant to change and improvement.

And it is sad to see people fade out of this life underachieved and depressed because the very institution that Jesus commissioned to become “lights in a very dark place”[vii] fails to provide the right environment where relationships are spurred and built.

Biblical Examples of Effective Organizational Practices

The realization of the significance and application of effective organizational skills does not originate from the pages of leadership or management books. In fact, a book compiled two-thousand years ago hold the same principles in effective organization management—the Bible. I will cite three references of effective organizational skills in the Word of God:

Moses and Jethro

In Exodus 18, we find Moses’ father-in-law and priest of Midian Jethro visiting his son-in-law, after Israel temporarily settles in the desert. And as the head of the Israelite nation, Moses was responsible for managing the disputes and conflicts committed among the people. It is said that “from the morning until the evening” (v. 13) Moses assumed the role of the judge of millions of people. Sensing that Moses was setting himself to a career suicide, Jethro decides to intervene. And I believe it was a divine moment of instruction for Moses.

¹⁷Moses’ father-in-law said to him, “The thing that you are doing is not good. ¹⁸You will surely wear out, both yourself and these people who are with you, for the task is too heavy for you; you cannot do it alone. ¹⁹Now listen to me: I will give you counsel, and God be with you. You be the people’s representative before God, and you bring the disputes to God, ²⁰then teach them the statutes and the laws, and make known to them the way in which they are to walk and the work they are to do. ²¹Furthermore, you shall select out of all the people able men who fear God, men of truth, those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds, of fifties and of tens; ²²Let them judge the people at all times; and let it be that every major dispute they will bring to you, but every minor dispute they themselves will judge. So it will be easier for you, and they will bear the burden with you. ²³If you do this thing and God so commands you, then you will be able to endure, and all these people also will go to their place in peace.” (vv. 17-23, New American Standard Bible or NASB)

What a very practical and lesson-filled advice! We could lift from these passages of vital lessons on organizational management.

First, lack of organizational skills will (1) wear the top leader out (v. 17), because there is no proper chain of command and responsibility, thus making the top leader liable for every responsibility in the organization. As in some churches, the pastor is both the preacher and the janitor. (2) Lack of organizational skills will hinder us from empowering our people (v. 20). (3) Without organizational skills the demand will outweigh the supply, thus leaving some people frustrated, their need unmet, not 100% customer satisfaction (v. 23). Therefore with effective organizational skills, the three consequences mentioned above will be avoided and in fact turned into positive effects: (1) enduring leadership, (2) empowered leaders and (3) customer satisfaction.

From this passage we could also identify where organizational skill key role to make Moses’ organization last longer. The principle of “[placing qualified leaders] over them as leaders of thousands, of hundreds, of fifties and of tens” (v. 21) was the key to the secret of Moses’ forty-year career as Israel’s leader. John Maxwell supports this when he said, “A leader’s success can be defined as the maximum utilization of the abilities of those under him.”[viii] By tapping into the potential of able leaders and placing or organizing them into a powerhouse enterprise of conflict managers according to their capability, Moses was able to focus on more important things that only he is accountable to, and that is becoming “the people’s representative before God” (v. 19).

The early church

The same crisis of undermanned organization rose up at the dawn of Jesus’ early church that called for effective organizational management systems.

¹Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the ^daily serving of food. ²So the twelve summoned the congregation of the disciples and said, “It is not desirable for us to neglect the word of God in order to serve tables. ³Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. ⁴But we will devote ourselves to prayer and to the ministry of the word.” ⁵The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. ⁶And these they brought before the apostles; and after praying, they laid their hands on them. ⁷The word of God kept on spreading; and the number of the disciples continued to increase greatly … (Acts 6:1-7, NASB).

Here again we could see that due to the growth of the organization (v. 1), the need for new and effective systems were needed, not to mention, the expansion of the “leadership base”[ix] for effective organization. Let us again glean valuable organizational principles from these passages.

From these passage we could learn that with every new growth in an organization, new challenges and obstacles arise, and new approaches to the organization of leadership. As the disciples were increasing in numerical growth (v. 1), a conflict arise between to Jewish groups because of unbalanced social welfare for their widows. We need to recognize that organization undergo various stages of growth, each with its own personality and needs that should to be met to move up to the next season of growth. And again, ineffective organizational structure brought about by new seasons of organizational growth led to customer dissatisfaction and distracted leadership (because the apostles were divided in caring for the widow’s welfare and the ministry of the Word and prayer).

A pivotal action was implemented. A new organizational upgrade was made. The apostles, whose primary role is to “devote [themselves] to prayer and to the ministry of the word” (v. 3), selected seven men to “put in charge of (or delegate) [the] task” of “serving tables” (v. 3, 2). The ministry of deaconship began (deacon in Greek literally means the one who serves), they were responsible for the administrative affairs of the early church. And so the crisis was successfully solved, bringing the organization to the next level of growth wherein “the word of God kept on spreading” and “the number of the disciples continued to increase greatly.” Failure to act upon the crisis in a given season could mean a dim future for the organization. Effective organizational skills solved the problem.

Paul on the gift of administration and leadership

My final biblical citation comes from Paul’s instruction to the Corinthian church where he mentions the gift of administration.

²⁷Now you are the body of Christ, and each one of you is a part of it. ²⁸And in the church God has appointed first of all apostels, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues (1 Corinthians 12:27-28, New International Version or NIV, italics added).

There are two things we will discover about the gift of administration or organizational skill. (1) First, the gift of administration is God’s gift to the believe according to the grace Christ has given him and an asset to the body of Christ. (2) And second, we are encouraged to practice this gift effectively on the body of Christ.

As we can see, organizational soundness is the way of the Word. It is a valuable gift the church, a gift given and originated from the Master Builder and Architect of all creation.

Complimentary Strengths for Effective Administration

Just as in a team leadership its success does not rely on one person, a successful organization does not solely rely on effective administrative skills. In this section I will discuss the complimentary skills and abilities that compliment an effective administrative skill for the success of the organization.

Clear vision and mission, goals and objectives

The ancient king once said, “Where there is no vision, the people are unrestrained.” An organization is like a chicken with its head cut off when it lacks a strong vision and mission (not just statements, but a whole-hearted conviction) and clear goals and strategies. In other words, vision is the brain, mission is the heart, organizational/administrative skills are the hands and feet that will channel the vision into a reality. It is the responsibility of the administrator to create SMART (Specific, Measurable, Achievable, Relevant, Time-bound)[x] goals and tangible measures from the organization’s vision.

Healthy relationships

Former United States Secretary of State and Chairman of the Joint Chief of Staffs General Colin Powell is quoted saying, “Organization does not really accomplish anything. Plans don’t accomplish anything, either. Theories of management don’t much matter. Endeavors succeed or fail because of the people involved. Only by attracting the best people will you accomplish great deeds.” Indeed, I am convinced that the success of the organization relies heavily on the health of the relationships within the organization. Healthy relationships are clearly complimentary to effective administration because the health of our relationship dictates the willingness of the people to follow your plan.

John Maxwell is often quoted saying, “People don’t care how much you know, until they know how much you care.” We should realize that to lead effectively, and not to mention enjoyably, we must put premium on fostering healthy relational environment in our organization. Maxwell discovered that there are levels in leadership effectiveness depending on how our relationships fare with the people in the organization.[xi] The Five Levels of Leadership are as follows: Position, Permission, Production, People Development and Personhood. In Position, people follow you out of obligation and your influence does not go beyond your job description. This kind of leadership often dictates the corporate setting. Permission allows you to have a following of people who follow you because you have established relationship with them and they like you for it. In Production, people follow you because of your effectiveness in the organization. People Development allows you to have a following of people who follow you because of what you have personally contributed in their life’s betterment. And lastly, Personhood, wherein people follow you because of who you are and what you represent, they respect your leadership.

Accessible Resources

I recall Pastor Chuck Quinley remarked in his class, in the simplest organizational budgeting, the church fund can be allocated into three aspects of church organization: administrative, ministry and missions. The need for accessible resources is crucial to the success of the organization. And resources do not only pertain to finance and funding. Resources can also come in the form of time, energy and manpower. If relationship is the oil that lubricates the movement of the organization, resource is the fuel that moves the organization forward. And it is true, that without resources it is very difficult to work no matter how passionate one leader is or how pure and clear the vision can be—resources really matter!

Constant evaluation

Man is naturally fearful of change, but it sure is necessary for improvement. IBM’s Thomas Watson Sr. once said, “Once an organization loses its spirit of pioneering and rests on its early work, its progress stops.” An organization must continue to evolve to meet the times, so it is constantly relevant to meet the needs of the people dependent on the organization. It is important for an organization to constantly evaluate its performances—its best practices, its ineffective strategies—and by that way constantly streamlining it so that the organization will achieve its maximum potential that produces maximum results.

Best practices in organizational management

Here are some tried and tested practices for effective organizational management.

Appreciative inquiry

Appreciative inquiry or AI is an organizational development process developed by David Cooperrider that guides the people in the organization to a constant evaluation of the organization’s best practices.[xii] What is good about appreciative inquiry is that this development process highlights the organization’s strengths and spurs a culture of constant improvement of the organization’s systems.

AI organizational development process is composed of four phases. (1) Discovery is where we identify the best performances and practices that contributed to the success of the organization. This could be an event, a practice or even a group of people involved. (2) Dream is the phase where in principles and values are lifted off the organization’s best practices for concretization and will be used as key ingredients in future practices of the organization. (3) Design is the more tedious part of the process wherein we make concrete steps in the replication of the best performances in the future. This requires planning and strategizing. (4) And lastly, Destiny, the actual implementation or execution of the proposed design in phase three. These now becomes a cycle of constant improvement leading the organization towards the fulfillment of its vision.

SWOT Analysis

The Strengths, Weaknesses, Opportunities and Threats Analysis or SWOT Analysis is a classic strategy development process developed by business consultant Albert Humphrey and it is equally effective even today.

The SWOT deals with four aspects that concern an organization. Strengths identifies the strengths inherent to the organization. Characteristics such as a clear vision, healthy relationships and accessible resources can go under this category. Weaknesses identifies the organization’s inherent weaknesses that may be detrimental to the organization’s future. Conflicts, low resources and other aspects that discourages the growth of the organization may fall under this category. Opportunities are external conditions that are helpful in achieving the organizations objectives. Seasons in the economy, time and trends, and physical aspects of the organization that can be exploited to its maximum capability may be identified with this category. And finally Threats are external factors that will be detrimental to the success of the organization. One should remember that Strengths and Weaknesses are inner attributes of the organization, while Opportunities and Threats are external conditions present around the organizational environment.

If the vision of the organization is SMART (Specific, Measurable, Achievable, Relevant and Timely), the SWOT Analysis may be used to generate a string of relevant and workable strategies. To further simplify, we can create strategies by coming up with answers to the following guide questions: (1) How can we use each Strength? (2) How can we improve each Weakness? (3) How can we exploit each Opportunity? And (4) how can we diminish each Threat?

Road mapping

This is the latest organizational development process I have learned from a seminar conducted by the pastor who was instrumental to the redemptive transformation of the Anito Motels in the Philippines. The concept of road mapping comes from the idea that an organization is a vehicle and the process is the road that directs the organization to its final destination which is the fulfillment of the organization’s vision. Road mapping just like a physical road allows you to only move forward. Road maps allow you to see your destination even when you still have not arrived there. It allows you to know where you are and adjust your bearings to reach your destination at the shortest possible time.

He presents 24 step by step process gives the organization a framework to work with in developing a home-based system that is personally fit to the various attributes of the organization. He groups these steps into three phases as follows: (1) Crafting includes the time of listening to the need and the direction of the organization, writing and documenting them for review. (2) Cascading includes casting the vision to the leaders and then to the organization, small group discussion and brain-storming. (3) The implantation part focuses on executing the plan and undergoing in continuous assessment and evaluation of the plans.

Road mapping also guides you to develop indicators and identify manifested behaviors that tell you where you are in the organizational journey.

Conclusion

Without effective administrative organizational skills, as I have presented in this paper, an organization can be on its way to stagnation and fade away to mediocre existence. That is why as a leader I am constantly learning how to come up with ways in developing processes and evaluating them to produce the organization’s maximum potential. I feel the accountability of being God’s steward of His gifts and calling that I should not let the ignorance to the need of effective structures and systems rend the church or a ministry ineffective to fulfill its commission and vision. My dream is that more and more churches and ministries will recognize and put premium in the improvement of their systems for the benefit of the people and for the glory of God. Soli Deo Gloria!

[i] Ted W. Engstrom. Your Gift of Administration: How to Discover and Use It. OMF Literature, Manila 1983.

[ii] Engstrom. Your Gift.

[iii] Engstrom. Your Gift.

[iv] John Maxwell. Developing The Leaders Around You: How to Help Others Reach Their Full Potential. Thomas Nelson Publishers, Nashville 1947.

[v] Harold "Hal" Sydney Geneen (January 22, 1910—November 21, 1997), was an American businessman most famous for serving as president of the ITT Corporation.

[vi] Harold Geneen. Managing. Doubleday, New York.

[vii] Philippians 2:15

[viii] Maxwell. Developing.

[ix] Maxwell. Developing.

[x] Richard and Becky Dufour have popularized the term, "SMART Goals". (http://en.wikipedia.org/wiki/SMART_(project_management)

[xi] John Maxwell. Million Leaders Mandate Workbook Three.

[xii] David L. Cooperrider and Diana Whitney. Appreciative Inquiry: A Positive Revolution in Change. Berrett-Koehler Publishers 2005.

My personal philosophy on organizational administration

2008-10-02T09:34:00.000-07:00

My Personal Philosophy in Organizational Administration

Patrick Tan

Organizational Administration and Financial Management

October 2, 2008

I started leading a group back when I was 16, when our church suffered a split. And young as I was, I was tasked to take over the youth group that wasn’t much of a group at all, just a handful of kids that graduated from the juniors. I believe it was God’s way of initiating me to my calling to be a leader. My growth experience as a leader was fairly challenging and because of that I have learned principles that have shaped who I am as a leader today. In this paper I will share the values that are important to me as a young leader: Clear vision, healthy relationships, empowering leadership, effective systems and lasting legacy.

Clear Vision

One of my favorite definitions of vision is simply “a clear picture of a preferred future.” I believe that every leader needs to have a clear picture of what he wants to accomplish in the organization. And by having a clear vision, he works his way backwards by building effective strategies (effective systems) in order to achieve that goal; as Stephen Covey coins, “Plan with the end in mind.”

Having a clear vision keeps you on track toward your goal, and spurs you to faithfulness when you experience setbacks in life. A clear vision or calling that I have received a few years ago is the reason why I am in this path as a pastor and youth advocate and not a professional architect despite regular oppositions. It’s amazing how vision can propel me to be stubbornly loyal to this calling, even at times you experience personal doubt, never did it outweigh God’s calling in my life.

I believe I need to improve in developing this core value because it’s very significant to the effectiveness of a leader. My personal observation was proven when I took the LPI survey for this class and vision is my lowest. Perhaps this is because I have not yet led an organization where the buck stops on my lot, but I still need to improve on it for the near future. As I have told a colleague once to let him work on the vision while I work on the systems which I believe I am good at.

Healthy Relationships

I am now convinced that having healthy relationships are vital to my effectiveness as a leader. Having a choleric-melancholy personality naturally drives me to be goal-oriented, and I remember as a younger leader I would try to achieve my goals in the expense of good relationships with people I work with. But then I realized knowing that sometimes or oftentimes “leadership is lonely at the top,” the more I have to forge healthy relationships with other people. Healthy relationships are the oil that smoothens every gear and joint of the organization. Tensions are less, and conflicts are easily discussed with calm and peaceful disposition when there are healthy relationships.

The more I grow in ministry, the more I develop genuine interest in knowing people, unlike when I was young that I would do it out of duty, because that’s “what the book says.” I have realized that my insecurity got the best out of me by not sincerely engaging with other people. And they know when you are not genuinely interested in them. John Maxwell was right on the ball when he said, “People don’t care how much you know until they know how much you care.” Often times when among leaders some would initially talk about ministry and organizational career, but I practice now to get to know the person on a relational level that sets you both as equals. I think this is much better.

Having healthy relationships lets you see people in a positive light. I realize when I experience tension with people I barely know; I would easily judge them and be swayed by my own assumptions about the person. But when I experience misunderstandings with a person I really know and care about, you think twice your judgments and your words, because your desire to preserve the relationship eventually strengthens your character and his loyalty to you. And this is vital to the success of the organization, because with healthy relationships, you begin to see their potential and challenge them to be active to your common cause.

Empowering Leadership

I believe in the potential of people and empowering them to fulfill their God-given role in an organization. Growing up as a leader I was guided by kuyas and ates that served as mentors to me. And so the desire to train and influence the next generation of leaders is instilled in me.

I try my best to work my way out of a position by empowering leaders to take my place at the right season and time. Pastor Chuck Quinley once taught that an attitude of promotion and demotion in leadership is unhealthy, but an attitude of stepping in and stepping out of leadership is much healthier because you do not lose your identity and self-respect.

By empowering the people in your organization to step up to the plate before them, what you are really doing is expanding your “leadership base” thus expanding your organizational domain. I empower my leaders when I encourage them, excite them by what I see what they could become, inspire them through my commitment to the cause and model to them the way. Modeling is one of my key strategies in effective leading. I will not expect my subordinates to do something that I have not done and am not willing to do. And just as Jesus expected his disciples to do greater ministry than his earthly ministry, so is my expectation for my leaders that they will do greater things then me.

Effective Systems

I believe every successful organization not only relies on a clear vision, but effective systems that drives the organization to the fulfillment of the vision. Without hands and feet that will propel you towards the future of the organization, your dream will only remain as it is, a fantasy. And I believe my five years in architecture was not wasted because one of the important skills it has taught me is to analyze problems and plan solutions effectively. I have learned to develop strategies from an organization’s objective.

Too often we fail to critique the things we do in the organization. We fail to answer the question why we do what we do. I have learned once from Pastor Chuck that if a ministry does not contribute to the growth of the church, it should be discontinued already. John Maxwell says that it’s insanity when you keep on doing the same routine and expect a different result. Developing effective systems and streamlining your strategies help you arrive from point A to point B at the shortest possible time.

Lasting Legacy

“Set up for yourself roadmarks, place for yourself guideposts” (Jeremiah 31:21) … The prophet Jeremiah teaches us to keep on building milestones on every lesson you learn and celebrate every victory you achieve. This is not only so that you will have something to fall back on in times of setbacks but more importantly you leave a trail towards success for those who walk after you.

I believe that every dream and vision that we pursue should always outlast and outgrow you, otherwise such a vision is not much of a value if it dies too when you die. One of my unspoken pursuits in life is to leave a positive legacy, a positive contribution to my cause. I believe that when you are passionate enough for the cause, people begin to catch up with you, that way its not only you who rallies to the cause, but others are enflamed to the vision as well and thus history is written and your legacy has begun.

Jonah Paper

2008-08-14T09:38:00.000-07:00

Jonah Paper

M. Div. / Old Testament Theology

Patrick Vincent C. Tan

August 14, 2007

Paragraph Titles for Jonah

“Rose to flee” – 1:1-3
“A mighty tempest” – 1:4-6
“Whence do you come?” – 1:7-10
“Throw me into the sea” – 1:11-16
“A great fish” – 1:17
“I remembered the Lord” – 2:1-9
“Vomited out” – 2:10
“The second time” – 3:1-5
“Let every one turn” – 3:6-9
“God repented” – 3:10
“Better for me to die” – 4:1-5
“The Lord God appointed” – 4:6-8
“Should not I pity Nineveh?” – 4:9-11

Observations

God commissioned Jonah by way of “voice” or “word of the Lord” (not through an angel or angel of the Lord), (1:1).
Jonah’s father is named Amittai (1:1).
It was twice that “the word of the Lord came to Jonah”. First in 1:1 and second in 3:1. Both instructed Jonah to go to Nineveh and proclaim God’s impending judgment.
When the word first came to Jonah, he fled “from the presence of the Lord” (1:3). Three times it was pointed out. Twice in 1:3, and last in 1:10. Instead of going to Nineveh, he boarded a ship in Joppa going to Tarshish. The reason for his disobedience was only made clear in 4:2 when he blamed it on God’s compassion.
The book of Jonah has different settings: The sea in chapter 1, in the belly of the fish in chapter 2, in the city of Nineveh in 3, and outside east of the city in chapter 4.
It was because of Jonah’s disobedience that the Lord endangered the ship Jonah boarded. This was mentioned 1:3-4, 1:10, 1:12 and 1:15.
Throughout the book of Jonah, God is portrayed as the God of all creation. He caused a storm in the sea (1:4) and had the power to stop it (1:15). Four times God “appointed” his creation to “speak” to Jonah through (1) a great fish (2:1), (2) a plant (4:6), (3) a worm (4:7) and a sultry east wind (4:8). His creation obeyed Him, even the people of Nineveh. This contrasted Jonah’s resistance (1:3) and hesitance (4:2) to obey God. He is described by Jonah as “the Lord, God of heaven, who made the sea and dry land” (1:9). The narrator even put Nineveh “man and beast” in equal value as both needing repentance and salvation (3:7, 3:8 and 4:11).
There were two contrasting reactions toward God’s storm in 1:5: The ship crew’s panic and diligence to save the ship, and Jonah’s undisturbed slumber in the midst of the storm.
The crew threw their wares into the sea to lighten up the ship (1:5) but to no avail. It was only when they threw Jonah into the sea that peace was restored.
The captain of the ship did not bother loyalty to his god. He was willing to consult all gods including Jonah’s (1:6). God proves His supremacy when He stills the sea, prompting the crew to “[offer] a sacrifice to the Lord and [make] vows. (1:17).
The crew found out who was causing the storm by casting lots (1:7) and later confirmed by Jonah’s own confession (1:9-10).
When the lot fell on Jonah, Jonah’s response to the crew’s panic interrogation was that he was a Hebrew (this answered where he came from, his country and his citizenship) and who his God is—the God of heaven, who made the sea and the dry land.
Picture words “sea” and forms of word “tempest” dominated chapter 1. “For the sea grew more and more tempestuous” mentioned twice (1:11 and 1:13) painting an escalating trouble for the ship.
The crew’s only way to save themselves from the storm was to throw Jonah out of the ship (1:12). They were hesitant to do this at first by trying to row back to land (1:13).
It was only after nine verses (1:9) that we read Jonah having a dialogue, three verses behind than the ship crew. And it was only in chapter 2 that we read Jonah speaking (praying) to God, four verses behind than the ship crew (1:14).
Jonah did not voluntarily jumped out of the ship, instead he still needed to be thrown out, even though he knew that he was the only reason why the storm was endangering the ship and its crew (1:12, 15).
The crew felt that throwing Jonah to the sea meant that God will lay on them “innocent blood” even though Jonah was guilty of disobeying God (1:14).
Because the storm had ceased miraculously after they threw Jonah into the sea, the crew (1) “feared the Lord exceedingly”, (2) “offered a sacrifice to the Lord”, and (3) “made vows” to the Lord (1:16). A similar pattern can be seen at the restorative closure of Jonah’s poetic prayer in 2:9: (1) “Deliverance belongs to the Lord, (2) “With the voice of thanksgiving I will sacrifice to thee”, and (3) “what I have vowed I will pay.”
Jonah was in the belly of the fish for three days and three nights (1:17). And it is interestingly remarkable that Jonah was not killed by digestion.
Jonah’s prayer was in a form of poetry (2:2-9). Verse 1 describes the Lord as “his God” (compare to 1:9).
Jonah’s sentiment while he was captive in the belly of the fish was that of the feeling of “distress” (2:2). He likens his surrounding as that of Sheol.
In Jonah’s prayer, he mentions the “holy temple” twice but each has a different meaning to the other. In 2:4, Jonah refers to the “thy holy temple” as the actual building of worship (in Jerusalem?); and in 2:7, he metaphorically describe the belly of the fish as “thy holy temple” where he “remembered the Lord.”
When Jonah repented, the Lord commanded the fish to vomit him out to land (2:10).
The motif of sea can be seen in the first half of the book, while (dry) land can be observed in its second half. Jonah describes God as “the Lord, God of heaven, who made the sea and dry land” (1:9). And he experienced both environments in its harshest (storm and scorching heat).
A form of contrasting repetition pattern can be seen between God’s instruction and Jonah’s first and second responses in 1:1-3 and 3:1-3.
Nineveh was described a “great city” four times (1:2, 3:2, 3:3, 4:11). Three times spoken by God himself (all except 3:3). The narrator writes that it will take a three days’ journey to walk from the opposite ends of the city’s width (3:3). Jonah took a day’s journey to reach the inner part of the city (central district?), (3:4). The last verse reveals that Nineveh has “more than a hundred and twenty thousand” residents (4:11).
The message of the Lord for Nineveh (3:2) is made known to us until 3:4 when Jonah proclaims that after 40 days, if they do not repent (3:10), the city will be overthrown (3:4).
It is not mentioned how Nineveh will be overthrown (3:4) if they do not repent.
Jonah’s warning was taken seriously by Nineveh and they repented. Four times the form of repentance was stated one after the other: (1) the people repented (1:5), (2) the king repented (1:6), (3) the king decreed the whole city to repent (1:7-8), and (4) God saw their repentance (1:10). The motif of “turning” seemed the recurring action throughout chapter 3 (turn from evil, repent). “Covered” or “put on sackcloth” is mentioned three times (v. 5, 6 & 8). Fasting is mentioned twice (v. 6 & 7). We could assume that they fasted and cried out to God for forty days because judgment did not come after forty days (3:10). This show the sincerity of their repentance.
The narrator described God’s forgiveness (3:10) by saying “God repented” and further explained it with a negative parallelism—“the evil which he had said he would do to them” and “he did not do it.”
Nineveh’s repentant response merited a positive impression on God (3:10) but gave a negative reaction from Jonah (4:1).
4:2 gives a rich portrait of God’s character through Jonah’s rant—gracious, merciful, slow to anger, abounding in steadfast love, and quick to hold back judgment.
“I [or we] beseech thee” is found two times in Jonah. In 4:3, Jonah was beseeching the Lord to let him die; while in 1:14, the ship crew were beseeching the Lord to let them live.
Twice Jonah asks the Lord to kill him because “it is better for [him] to die than to live” (4:3 & 4:8).
Jonah was still anticipated God’s judgment over Nineveh by making an observation booth outside east of the city and waited overnight, even in discomfort, just to see God’s judgment in the city (4:5-7).
Jonah is often depicted as stubborn, impulsive and uncompassionate.
The word “angry” was mentioned five times in chapter 4 (vv. 1, 4 and three times in 9).
God illustrates His compassion for Nineveh where “more than a hundred and twenty thousand persons” lived (4:11) by letting Jonah experience for himself compassion for a withered plant which “came into being in a night, and perished in a night” (4:10). The plant symbolized Nineveh, the worm symbolized judgment, and Jonah’s compassion represented God’s.
The book of Jonah is heavy on narrative with almost half of it (46%) are third person narrative. While each character had minimal dialogue: Jonah’s dialogue is found in 6 verses (not including his prayer in chapter 2) and God’s dialogue also 5 verses. And it is until chapter 4 that we will read an actual dialogue between God and Jonah.
The book of Jonah ends without an actual closure. It ends with a question (4:11). Nothing is mentioned what had happened to the response of Jonah.

The Literary “Glasses”

The book of Jonah can be subdivided into two main parallel sections: (1) God’s first commission, Jonah’s disobedience, God’s deliverance of Jonah and Jonah’s thanksgiving (1:1-2:10), and God’s second commission, Jonah’s obedience, God’s deliverance of Nineveh and Jonah’s protest (3:1-4:11). This is most evident by the statement “the word of the Lord came to Jonah” at the beginning of both sections. And both are followed by a pattern as such: God’s commission to prophesy against Nineveh and Jonah’s response to God’s commission (1:2-3 and 3:2-3). Both halves tell of Jonah interacting with Gentiles and being delivered by God. In both sections God confronts Jonah because of stubborn behavior.

The book of Jonah is also a book of stark contrasts. Most evident is the contrast between Jonah and God. Jonah in Hebrew literally means “dove.” And common to biblical system of naming wherein names often characterized the person who bears it, Jonah is often depicted as a passive fellow in contrast to more active counterparts such as God and the people around him. Jonah’s initial response to God’s commission was to flee “from the presence of the Lord,” God mightily pursues him to sea. During the storm the ship crew panics to save the ship; Jonah was inside a room fast asleep. Jonah fails in his initial mission; God restores him and gives him the second chance. First two chapters bear the motif of the sea; the last two chapters bear the motif of dry land.

The book of Jonah is heavy on narrative with almost 50% composed of the narrator telling how the story unfolds and the character moves about. Characters have minimal dialogue with dialogue between God and Jonah only found until chapter 4. Except for the poetic thanksgiving of Jonah in chapter 2, the narrative nature of the book of Jonah makes it unique among the prophetic books which are commonly poetic in form.

The Canonical “Glasses”

Even though the book of Jonah documents a prophet’s mission to a Gentile people, the book of Jonah is well-directed to God’s own people Israel. 2 Kings 14:25 mentions “Jonah son of Amittai” as having lived during the time when Jeroboam II was the king of the Northern Kingdom. At this time Israel has reclaimed a number of territories thus enlarging its borders, and Israel was at its heights in military achievements. This might have bred an intense nationalistic pride such that they would think God is on their side when in fact their king led them to sin against God (14:24). The book of Jonah “spoke to their condition” by putting Israel as an “outsider looking-in” God’s dealing with another nation (city), showing them that God wants a “broken spirit and a contrite heart” like Nineveh, who though a Gentile nation readily repented at a prophet’s warning. Thus, God’s chosen people Israel who defiantly reject God at the expense of his many prophets should do the same.

The Salvation-History “Glasses”

In the aspect of Salvation History, the book of Jonah foreshadows the fulfillment of the Abrahamic promise in which “all the families of the earth shall be blessed” through him and his descendants (Genesis 12:1-3). It foreshadows God’s ultimate deliverance for both Jews and Gentiles through Jesus Christ.

Jonah portrays also God as ultimately the God of all creation both man, beast and the universe and is control of it. Throughout the book of Jonah, God appoints nature and creatures to direct Jonah where God wants him to be (see Observation no. 7). And the narrator portrays a God who is equally concerned for both man and beast in His plan of redemption.

Bibliography

“The Book of Jonah”. “http://en.wikipedia.org/wiki/Book_of_Jonah”
“An Introduction to the Book of Jonah”. “http://www.bible.org/page.php?page_id=929”

Abraham: a man of faith or a man of commandment? (A study on the operation of faith and obedience in Genesis 22:1-19)

2007-10-25T09:40:00.000-07:00

ASIAN SEMINARY OF CHRISTIAN MINISTRIES

ABRAHAM: A MAN OF FAITH OR A MAN OF COMMANDMENT?

A STUDY ON THE OPERATION OF FAITH AND OBEDIENCE IN GENESIS 22:1-19

PRESENTED TO MR ARREN BENNET LAURENCE

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS

FOR HEBREW 3

PATRICK VINCENT C. TAN

MAKATI, PHILIPPINES

25 OCTOBER 2007

ABRAHAM: A MAN OF FAITH OR A MAN OF COMMANDMENT?

A STUDY ON THE OPERATION OF FAITH AND OBEDIENCE IN GENESIS 22:1-19

Introduction

It was back in 2004 when I started pursuing my call from God. I just graduated from a prestigious college with a bachelor of science degree in architecture tucked in my belt, I had a cool and a stable work as a web developer, and the title of one of the students that is “most likely to succeed” in our class. At that same time, the call of God to really get serious with him had been growing strong. I almost literally grew up in church, and no matter how I wandered from and rebelled against my relationship with Jesus, I knew that I will always go back to him. To make the long story short, I got his confirmation that summer and got myself to Asian Seminary of Christian Ministries October of 2004. It was a promising twist of direction. Though there are oppositions from home and friends, I am affirmative that I could make it work.

Never did I know that it was during this season that God would enroll me in his school of brokenness. It was a season of stripping away things that I had put my life into. That was when God impressed to me that I needed to quit my job. Since 2002, I was successfully working as a web artist for a U.S.-based e-learning company. But when I started pursuing his call, the demands of both ministry and work had been constantly wrestling for time leaving me unfocused and stressed. My job supports my family and my ministry. It was indeed a time of disorientation. So in October 2005 as I was about to leave for Davao to speak for a youth conference, I had a letter of resignation drafted to be e-mailed to my boss with so much hesitancy.

Looking back, my ordeal, like many of us who take that courageous step of faith to follow Jesus, is so much like the ordeal that Abraham went through in his faith journey with God. At many points in our faith journey with Jesus, we are asked to give up certain comforts and securities which we have since been holding on to and slowly giving Jesus the absolute authority to run our life. In Genesis 22:1-19, God placed Abraham in a position that will either make or break him as Abraham—“the father of many peoples”. God tested Abraham by asking him to offer his son Isaac as burnt offering to God. Abraham obeys God’s command but with an unexpected twist in plans, and in the end he came out victorious.

For the Christian sojourner much is to be learned and admired about this “father of faith” as we now call him. But looking deeper we are confronted by the question, “Was Abraham a man of faith or a man of commandment?”[i] “What motivated Abraham to willingly offer Isaac as a burnt offering to God—was it because of obedience or because of faith?” And this is the purpose of this paper, to discover the role and operation of Abraham’s faith and obedience in Genesis 22:1-19.

And with the findings, this paper should conclude with an answer to the following questions: (1) what does this episode say about Abraham? (2) What is to be said about the New Testament writers who paint Abraham as the father of faith? (3) What does this episode say about God? And finally, (4) what does this paper contribute to the life of the modern Christian sojourner?

Overview of Genesis 22:1-19

Genesis is the first of the five books of the Torah said to be written by Moses.[ii] Tappeiner presents the timeline between Genesis 12-50 as the era of “election and purpose” in the entire salvation history. It is where in God’s effort to restore man’s relationship with him, he chooses begins with one man, Abraham, to carry his purpose to all man. For the Israelite audience at that time, this series of narrative reveals the roots of their founding fathers, Abraham, Isaac and Jacob, from which their nation, Israel was birthed.[iii]

The account of the binding of Isaac or the Aqedah[iv] as called in the Jewish tradition in Genesis 22:1-19 has been a remarkable source of theological truths and one of the best written accounts in the Old Testament in terms of literary form and beauty.[v] Wenham presents the account as a carefully sectioned chiasm with parallel sections similar in form and structure. [vi]

Verse 1 reads, “Now it came about after these things …”[vii] (22:1). “After these things” must refer to the previous chapter wherein one will find the fulfillment of the son of promise, Isaac (21:1). And in order to secure Isaac as the heir and the bloodline from which “[Abraham’s] descendants shall be named,” God affirms Abraham’s decision to send Hagar and his Ishmael away from his house (21:12). During this time, Abraham experienced great prosperity and peace: the security of the promised seed and covenantal peace treaty with the king of Beersheba (21:22).

And it was “after these things” that God chooses to test Abraham saying, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you” (22:2). The word “take now” in Hebrew literally meant “take, please” (laqh nah), an imperative verb (laqh) followed by a word of entreaty (nah)[viii]—a rare divine imperative. Wenham suggests that God spoke to Abraham with much awareness Isaac his son was very dear to him “precluding any reading of the story that would see Abraham as callous and hard-hearted”[ix]. The costliness of command is followed by a four-fold reference “your son, your only son, whom you love, Isaac” to refer to his son of promise. The command was to offer Isaac as a burnt offering, a common practice of worship in the region at that time. And God specifies the location where the sacrifice must be done, in one of the mountains in the land of Moriah (22:2).

In the author’s literary genius he gives the reader freedom to let their imagination wander and speculate throughout by leaving certain details about the characters’ thoughts and feelings increasing the desire to know what would happen next.[x] After God spoke to Abraham the author does not tell the reader how Abraham felt or reacted towards the horrific command but in verse 3 one will see that Abraham is already preparing for the sacrifice.[xi]

“So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him” (22:3).

By the third day, Abraham only “saw the place from a distance” (22:4). And from there he instructs his servants to wait for them at the foot of the mountain as he and Isaac climb the mountain together saying, “We will worship and return to you” (22:5-6). Readers are gripped with the question, “Will they indeed return together?” From these passages (22:3-6) the author gives an indirect glimpse[xii] of a broken-hearted father in agony over the terrible task killing his only beloved son. God does not ask Abraham to offer Isaac instantly on the spot. Abraham had a period of three nights and three days to contemplate the command and perhaps to repeatedly execute the sacrifice in his mind. He had every chance and opportunity to disobey the command. It also discredits theory that Abraham obeyed out of compulsion but through a painstaking judgment over one choice over another—to turn back or move forward.[xiii]

And as the father and son walk silently up the mountain, another vivid expression of Abraham’s reticent anguish, Isaac breaks the silence.

… “My father!” And [Abraham] said, “Here I am, my son.” And he said, “Behold, the fire and the wood, but where is the lamb for the burnt offering?” (22:7).

The reader is assured that Isaac has no foreknowledge of what is about to happen. And still without revealing the grim future ahead Abraham replies, “God will provide for Himself the lamb for the burnt offering, my son” (22:8). A second wave of inquiries are raised, “Will Isaac be rescued from his fate?” “Was Abraham speaking out of faith that God will indeed provide an alternative, one way or the other?” When Abraham said, “We will return to you” in verse 5, the reader is given a chance to speculate that Abraham might still choose not to carry on with the sacrifice. But when Abraham assured Isaac that God himself will provide for the sacrifice, the reader is confronted by the truth that Abraham chose to proceed on to the sacrifice no matter what the outcome will be.[xiv]

When they arrive at the spot “which God had told him” (22:9a), Abraham immediately proceeds on building the altar for the sacrifice. He then binds Isaac and lays him over the altar ready to be slain (22:9b).

And as Abraham “stretch out his hand”[xv] and takes the knife to slay his son (22:10), the angel of the Lord interrupts from heaven and forbids Abraham to continue the sacrifice saying, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me” (22:12). The objective of the test is finally revealed, to see if Abraham does fear God by choosing to obey him and not withholding his only son from God. And as Abraham again raises his eyes (cf. 22:3), he sees the provision (cf. 22:8), a ram trapped by his horns in the thicket. Abraham offers the ram in place of Isaac (22:13) and names the place, “The Lord will Provide” (22:14).[xvi]

And for the second time the angel of the Lord calls again from heaven saying,

… “By Myself I have sworn, declares the Lord, because you have done this thing and have not withheld your son, your only son, indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of your enemies. In your seed all the nations of the earth shall be blessed, because you have obeyed My voice” (22:16-18).

The Lord again recasts his promise to Abraham: the promise of blessing, seed that is not only to become as many as the stars in sky but now to be as many “as the sand which is on the seashore,” land and blessing to the nations (22:15-18, cf. 12:1-3). This time, the promise now stands not only by God’s divine will, but by the premise that Abraham chose to obey him no matter what the cost required (22:16, 18).

Abraham returns to his young men and returns to Beersheba (22:19). Again the author leaves the reader to speculate about Abraham’s thoughts and emotions by leaving him speechless until the end of the narrative. Isaac is nowhere to be found and is removed as central to the narrative.

Abraham’s faith in the New Testament

Faith as the defining character of Abraham, “the father of faith,” is much credited to the New Testament (NT) writers who utilized Abraham’s life as a benchmark of what the faith of the early church should be. There are five instances in four NT epistles where Abraham is cited in relation to faith. Each of the three authors refers to Abraham with different intent.

In Romans, Paul writes to the Jews in Rome and strengthens his persuasion that salvation is through faith alone and not through works.[xvii] He then devotes a whole chapter (4:1-25) to show that their forefather Abraham was credited as righteous because “[he] believed God” (4:3, 9 and 22, cf. Gen 15:6), that Abraham believed the promised seed. And he goes on to prove that Abraham’s faith is birthed even before the law (circumcision) existed (4:9-12). In his fiery letter to the Galatians, Paul confronts the Gentile church for receiving the Judaizers’ teaching that salvation is not through faith alone but through the observance of the law, particularly the law of circumcision.[xviii] In 3:6-9, just like in Romans 4, Paul brings up the credence of Abraham as the man who believed God therefore “it was reckoned to him as righteousness” and thus making them sons of Abraham (Gal 3:6-7).

The next two citations of Abraham are found in Hebrews 11. The author of Hebrews writes to believers who are going through immense persecution and are being tempted to turn back from the faith.[xix] So the author encourages the believers to hold on to their faith like the men of faith who went before them (11:1-39). And among the prominent men and women of faith, Abraham is mentioned on two accounts. It was through faith that Abraham came out of Ur by the call of God and thus becoming the father of many nations (11:8-10, 12, cf. Gen 12:1-9). And it was also through faith that Abraham offered Isaac as a burnt offering to God believing that God “is able to raise people even from the dead” (Heb 11:17-19, cf. Gen 22:1-19).

Abraham is also mentioned in the epistle of James. James was writing to a church who claims they had faith, but their faith cannot be seen in works (2:14). James argues that “faith without works is dead” (2:17). Saving faith should be expressed outwardly through kindness, impartiality and selflessness that the church lacked. He then refers to Abraham, as one who was justified because though he had faith, his faith “was working with his works, and as a result of works, faith was perfected” (2:22). His faith was at work when he offered Isaac on the altar.

Faith in Genesis 22:1-19

Three out of five instances attribute faith to Abraham because he believed in God’s promise of seed (Ro 4:1-25, Gal 3:6-9, Jas 2:21-23 and Heb 11:17-19). All citations are based on the account of God promising Abraham a seed from which nations would spring forth (Gen 15:1-6), and in response Abraham “believed in the Lord; and He reckoned it to him as righteousness” (15:6). “Believe” (Heb. aman) is the only instance where we find the closest word to faith in the Abraham narrative.

The Old Testament (OT) Hebrew in fact lacks a direct word for the NT “faith” (pistis).[xx] Buber distinguishes the difference of meaning between NT “faith” and OT form of faith. [xxi] The NT pistis refers to “individualistic persuasion of faith or belief in something.” [xxii] While in OT, the closest corresponding word for the noun “faith” is the Hebrew aman from which we derive “amen,” and it means “to confide in, believe, be fully persuaded, put confidence in” something.[xxiii] Buber defines OT “faith” as a relationship, a “tribal, national communal trust and fidelity that is based on covenant.” [xxiv]

And out of five instances in NT citation of Abrahamic faith, James 2:21-23 and Hebrews 11:17-18 directly refer to the narrative of Genesis 22:1-19. The Hebrews author writes that it was through faith that motivated Abraham to offer Isaac as a burnt offering to God[xxv] believing that God “is able to raise people even from the dead” (11:17-19). James writes that Abraham’s saving faith was clearly seen when he offered Isaac as a sacrifice.

However, by inspecting the narrative in Genesis 22:1-19, one is not given a direct reference to Abraham’s faith and belief. In fact, by the end of the narrative, it was Abraham’s obedience that was commended more than once. There are two noteworthy instances in the Genesis 22:1-19 that suggest Abraham’s faith at work.

In verse 5 Abraham instructs his young men to wait at the foot of the mountain and saying, “We will return to you” (22:5). In the awareness that God’s command is set, Abraham is implying, “We (I and my son) will return to you.” Wenham suggests three reasons[xxvi] why Abraham said this to his young men: (1) First, Abraham deliberately told a white lie. Isaac himself was not aware that he was going to be the burnt offering until they have gone up to the mountain. At the awareness of Abraham’s intent to offer his own son, his servants could have easily prevented him from performing the sacrifice. (2) At this point, he could be thinking of eventually disobeying God’s command. This is unlikely to happen once we get past verse 8 when Abraham affirms Isaac that “God will provide the lamb for the burnt offering.” And lastly (3), the phrase suggests a hopeful prayer, an affirmation of faith, that God will spare Isaac, even if he does not know how God will do it. Wenham does not overtly favor one reason over the other. Indeed the author of the narrative leaves the reader to speculate over Abraham’s intent. Wenham thus resolves to Abraham’s state of mind—a confused and disoriented man capable of making grammatical errors in speech.

The second instance is found in verse 8, where Abraham responds to Isaac’s innocent inquiry about the burnt offering. He responds “God will provide for himself the lamb for the burnt offering, my son.” Again Wenham likens this verse to the previous one as Abraham’s expression of quiet faith, an involuntary prophecy or prayer saying “may” God provide.[xxvii] This verse strengthens the faith argument in that by saying God himself will provide for the sacrifice, Abraham provides himself no way out and shows that he is determined to carry out the sacrifice at the cost of his son.

Obedience in the Old Testament

The Hebrew shama is the direct equivalent for the word “obey”. Shama almost all throughout the OT literally means “to hear” or “to listen,” sometimes with the implication to obey what was heard.[xxviii]

Hastings explains that a high regard to authority is part of the popular culture in the Near East, even so in biblical times. The authority of the community over an individual or a parent over a child was foundational to community living at that time.[xxix] Therefore it is easy to assume that a deity highly regarded by the people could demand absolute authority over the community. This could have been the primary motivation that made Abraham to willingly sacrifice his son over God’s altar.

Obedience in Genesis 22:1-19

In Genesis 22:1-19, it was hearing and obeying the voice of God that was highlighted rather than speculated and became the grounds for commendation later in the narrative. In verse 2, God tests Abraham by asking him to offer his beloved son Isaac as a burnt offering to him. Immediately in the next verse we find Abraham already preparing for the journey (22:3). Wenham adds that the structure of rising early in the morning, saddling the donkey, taking his young men and Isaac and chopping the wood was a series of act done one after the other signifying an immediate response to God’s command.[xxx] The instruction where to offer Isaac was of the essence. Four times in the narrative Abraham is told to do the sacrifice on the location “which God had told him” (22:2, 3, 9, 14). When it was time for Abraham to sacrifice Isaac, Isaac did not react to stop his father from binding him even perhaps it already dawned to him that he was the sacrificial lamb (22:9). It was not necessary for sacrificial animals to be bound before a sacrifice. And a lad who was capable of a three days’ journey[xxxi] would have easily overpowered and escape a very old man. But by binding the hands of Isaac, the author shows Isaac’s obedience to the will of his father, a carefully-placed allusion of the same obedience of Abraham for God to take his son.[xxxii] The angel of the Lord stops the brutal sacrifice and the objective is finally revealed, the test of wholehearted obedience (22:12). What follows is a more explicit reference to hearing and obeying God’s voice. Three times Abraham’s will to “[do] this thing and not withheld [his] son” (22:12, 16) and to “obey [God’s] voice” (22:18) was commended. And the promise of blessing, seed, land and blessing to the nations that before rests only on God’s covenant with Abraham, now “transformed” and grounded on God’s will and man’s obedience[xxxiii]—“man’s will [aligned] with God’s.”[xxxiv] Wenham adds that the fulfillment of the promise could have slowed if Abraham failed the test by not obeying the command, but through his obedience, “the reward is endorsed and extended.”[xxxv]

Conclusion

One should be reminded that this paper does not aim to disprove the presence of faith in Genesis 22:1-19 but suggests that more than faith alone, Abraham obeyed the God’s command no matter what the cost is.

Much of the attribution of faith to Abraham is an NT mindset that is based on Genesis 15:6. Modern story-telling has imposed Abraham’s faith as the major motivation of his act of sacrifice Isaac as a burnt-offering. Though there are instances that might suggest that Abraham’s faith was on the works in Genesis 22:1-19, the narrator leaves the reader only to speculate the inner thoughts and feelings of Abraham.

In the end, it was Abraham’s obedience that God commended, even when both obedience and faith were present in the narrative. It was clear that the narrator’s intent was to focus on Abraham’s virtue of obedience as the central theme of this narrative, an integral part of Israel’s formation as a nation that must wholeheartedly love and obey God, a God who exhibits both sovereignty and grace. Just like unto Job who was tested beyond what was necessary, God can choose to test to see what’s beyond the surface and man’s motives. But in the end, he is the God who recompenses, the Lord who provides in time of need.

For the modern Christian sojourner, in spite of the strong stress on faith as the means of justification before God (Ephesians 2:8-10), he must remember that obedience must be expressed and should become an outflow of one’s faith journey with God. As the apostle James puts it, faith not expressed in goodness and love is a dead faith. And what would be a better example than what Abraham did before God’s altar. He was not only the father of faith, but a man of commandment. Someone who has more than believed acted on what he believed even if the stakes are as costly as offering his son on the altar. And because of Abraham’s obedience, he became the benchmark of wholehearted obedience in the rest of the Old and New Testaments.

“No wonder that Abraham was called ‘the father of the faithful’! No wonder that a faith so remarkable, and an obedience so complete, were counted unto him for righteousness.”^{^[xxxvi]}

BIBLIOGRAPHY

“Binding of Isaac” Wikipedia: The Free Encyclopedia. http://en.wikipedia.org/wiki/Binding_of_Isaac.

“Torah”. Wikipedia: The Free Encyclopedia. http://en.wikipedia.org/wiki/Torah.

Bagalawis, Embong. New Testament Survey: Romans to Revelation. Asian Seminary of Christian Minstries (lecuters from October 2004-March 2005).

Brown, Francis, S.R. Driver and Charles Briggs. The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon with an Appendix Containing the Biblical Aramaic. Christian Copyrights Inc, 1983.

Ewell, Walter A. and Philip W. Comfort. Tyndale Bible Dictionary. Wheaton, Illinois: Tyndale House Publishers, 2001.

Freedman, David Noel, Allen C. Myers and Astrid. B. Beck, ed. Eerdmans Dictionary of the Bible. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 2000.

Hastings, Edward, ed. The Speaker’s Bible. Vol. 1. Michigan: Baker Books House, 1971.

Laurence, Arren Bennet. Hebrew 3. Asian Seminary of Christian Ministries (lectures from June-September 2007)

Moltz, Howard. “God and Abraham in the Binding of Isaac”. Journal for the study of the Old Testament. Issue 96. Trowbridge, Wiltshire: The Cromwell Press, 2001.

Owens, John Joseph. Analytical Key to the Old Testament. Volume 1. Grand Rapids, Michigan: Baker Book House, 1990.

Pfeiffer, Charles F., ed. The Wycliffe Bible Commentary. Chicago, Illinois: Moody Press Chicago, 1972.

Pick, Aaron. Dictionary of Old Testament Words for English Readers. Grand Rapids, Michigan: Kregel Publications, 1977.

Spence, H.D.M. and Joseph S. Exell, ed. The Pulpit Commentary. Vol 1. Peabody, Massachusetts: Hendrickson Publishers.

Tappeiner, Daniel. Old Testament Theology. Asian Seminary of Christian Ministries (lectures from June-September 2007)

Vine, W.E., Merrill F. Unger and William White Jr. Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, Tennessee: Thomas Nelson Publishers, 1996.

Wenham Gordon. World Biblical Commentary. Volume 2. Dallas, Texas: Word Books, 1994.

[i] Moltz, p60.

[ii] Wikipedia: The Free Encyclopedia. “Torah”. http://en.wikipedia.org/wiki/Binding_of_Isaac.

[iii] Daniel Tappeiner. Old Testament Theology. Asian Seminary of Christian Ministries (June-September 2007).

[iv] Howard Moltz, “God and Abraham in the Binding of Isaac”. Journal for the study of the Old Testament, Issue 96 (Trowbridge, Wiltshire: The Cromwell Press, 2001), 59.

[v] Gordon Wenham. The World Biblical Commentary, Volume 2 (Dallas, Texas: Word Books 1994), 99.

[vi] First parallel is the accounts introduction and epilogue (1a and 19), second parallel is God’s monologue first by his commandment to Abraham and second by the reiteration of blessing to Abraham (1b-2, 11-18), third parallel is in verse 3 where we find Abraham response and in verse 9-10 where Abraham prepares the offering of Isaac, the last and central parallel is the Moriah scene at the food of the mountain (4-6b) and Abraham and Isaac’s journey up the mountain (6c-8). Wenham, World Biblical Commentary, 100.

[vii] Biblical references are in New American Standard Bible except otherwise mentioned.

^{^[viii]} John Joseph Owens. Analytical Key to the Old Testament. Volume 1 (Grand Rapids, Michigan: Baker Book House, 1990)

[ix] Wenham, World Biblical Commentary, 104. Asian Seminary of Christian Ministry Hebrew 3 professor Arren Bennet Laurence suggests that this form of divine imperative-entreaty still demands a full and immediate obedience for the person commanded. Arren Bennet Laurence. Hebrew 3. Asian Seminary of Christian Ministries (June-September 2007).

[x] Laurence, Hebrew 3

[xi] The Wycliffe Bible Commentary suggests Abraham obeyed the command without any sign of hesitancy and difficulty because of his strong faith in God. I feel this is very unlikely for a loving father to sacrifice his son without any form of hesitancy. Charles F. Pfeiffer, ed. The Wycliffe Bible Commentary (Chicago, Illinois: Moody Press Chicago, 1971), 27.

[xii] On the next passages, the words wood for the burnt offering, knife and fire are utilized to give the same effect of grim picture of sacrifice. Wenham, World Biblical Commentary.

[xiii] Ibid., 106-107

[xiv] Wenham, WBC, 109.

[xv] An idiom commonly utilized in Old Testament narrative to alert readers of something noteworthy in the next passage.

[xvi] Laurence explains that narratives such as these are legendary in the sense that they give the reader (for this, the Israelite nation) answers to certain cultural practices such as why human sacrifice is forbidden and the origin of the saying, “The Lord will provide”.

[xvii] Embong Bagalawis. New Testament Survey: Romans to Revelation. Asian Seminary of Christian Minsitries (October 2004-March 2005).

[xviii] Ibid.

[xix] Ibid.

[xx] David Noel Freedman, Allen C. Myers, Astrid B. Beck, eds. Eerdmans Dictionary of the Bible (Grand Rapids, Michigan: Wm. B. Eerdsman Publishing Company, 2000), 453.

[xxi] Ibid.

[xxii] Ibid.

^{^[xxiii]} Aaron Pick. Dictionary of Old Testament Words for English Readers (Grand Rapids, Michigan: Kregel Publications, 1977), 33.

[xxiv] Freedman, Eerdsman, 453

[xxv] Ibid

[xxvi] Wenham. WBC. 107-109

[xxvii] Wenham, WBC.

^{^[xxviii]} Pick, Dictionary, 291. Freedman, Eerdsman. Walter A. Ewell and Philip W. Comfort. Tyndale Bible Dictionary (Wheaton, Illinois: Tyndale House Publishers, 2001). Francis Brown, S.R. Driver and Charles Briggs. The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon with an Appendix Containing the Biblical Aramaic. (Christian Copyrights Inc, 1983), 103.

^{^[xxix]} Edward Hastings ed. The Speaker’s Bible. Vol. 1 (Michigan: Baker Books House, 1971)

[xxx] Wenham, WBC.

^{^[xxxi]} H.D.M. Spence and Joseph S. Exell, ed. The Pulpit Commentary. Vol 1 (Peabody, Massachusetts: Hendrickson Publishers), 282.

^{^[xxxii]} Wenham, WBC, 109.

^{^[xxxiii]} Ibid, 112.

^{^[xxxiv]} Spence, Pulpit, 285.

^{^[xxxv]} Wenham, WBC, 116.

[xxxvi] Hastings, 80.