年终感言

年复一年就象影儿出现，虚幻而短暂。

今年冬至的清晨，发生了月全食。上一次冬至与月全食的组合，是372年前的1638年。下一次将发生在2094年。如果不出意外，今天活在地上的人，到2094年还健康地享受晚年的，应该是凤毛麟角，屈指可数。

这个世界，就象一台转转乐的游戏，咱们这一辈人玩完了，该轮到下一辈人玩一小会了。毕竟碳原子在这个世界是相当紧俏的。就那么多资源，能捏成六七十亿人，算是了不得了。咱们总不能舍不得奉献自己一生不断交换而暂时累积的那些原子吧。碳氢氧氮等等，加起来也有1000000000000000000000000000个（别数了，27个○）。想通了，面对死亡，就不是那么哭哭啼啼，痴情难舍了。

人生就象一个搭积木游戏。咱们制药的人，也不过就是企图让大家的积木游戏玩得稍微开心一点，稍微持久一点。最后的结局都一样，不过百年，一百多磅的积木轰然倒下，被肢解到原子彼此道别，另有所归。菜市场上买来的蔬菜肉类，无不都是原子们的某种重新组合。至于你我是否长眠于斯或者远走高飞，活人似乎都说不清，死人就算他们知情也无法如实相告。

人活着，以消费某些原子组合为美为荣。比如，碗里的某些低热食物，手指上的某个反光不发光的钻戒，方向盘正中央的某个时不时提醒自己有高低贵贱之分的车型符号，狭窄的背所躺的床铺所在的某个不够节能的豪宅空间，肩膀上某种多装信用卡少装现金的包包，掩盖或者衬托变化中体形的某种服饰。反正大家都喜乐或者痛苦地活在通过电视与网络广而告之的某些花言巧语中。

也有人活着，以供应别人某些原子组合为美为荣。比如，上一次冬至与月全食组合的1638年里，从英国来美一年多的约翰-哈佛牧师病死了，年仅31岁。他把自己财产的一半和四百册私人图书捐赠给波士顿成立刚两年的一所大学，该大学为纪念这第一个捐赠者，改名为哈佛学院。咱们作为事后诸葛亮，也能琢磨出哈佛算是捐对了对象。

捐什么给谁是人生经济学的课题。

圣诞节，不必只是商家发财的大好节期，也可以是咱们重审人生的最佳契机。

写给内弟

玉兔正被蚕食

你开始攀升

牵着她们的手

离地越来越远

最远的冬至

你当了追日的夸父

为了美梦

团圆在满月的夜晚

（2010/12/21清晨）

Have you got room?

On a busy summer weekend, you hit the beach. You try to locate a motel not too far from the boardwalk. Signs after signs, they usually read: no vacancy.

There was no guest room when Jesus was born, as we read from Luke’s account in chapter two. Fortunately, he found room for about 280 days in Mary’s womb. For at least a few days after his birth, he shared the room for the special cows and sheep. For a couple of hours, he commanded the undivided attention of busy shepherds.

The time and manner of Jesus’ birth was as inopportune as inappropriate for Mary. Being a teen virgin, Mary was engaged to Joseph who was customarily more than ten years her senior. Contrary to our time when it was commonplace for unwed women to give birth before marriage, to be engaged and pregnant at the same time was an immoral combination punishable by death through stoning. Mary was at the mercy of Joseph who kept the engagement only after an angel of the Lord dissuaded him from quietly divorcing her, since what she bore was the very Son of God, the Savior of mankind.

The couple’s travel from Nazareth in Galilee to Bethlehem in Judea happened at the worst imaginable time. The entire Roman world was embracing a celebration of Caesar Augustus’ silver jubilee after his ascension to power 25 years earlier. Augustus was to be granted the prestigious title of Pater Patriae (Father of the Country) by the Senate early next year, also the 750^th anniversary of Rome’s founding. Augustus decreed that the entire Roman people, including the conquered Palestine, should register their vote of approval for this honorable title. When the decree reached Palestine, Quinrinius the ruler of Syria made sure all the Jewish people must go back to their hometown to register their vote of approval. Off they went. Joseph and Mary had to make a trip of no less than 70 miles, likely enduring a few days’ bumpy donkey ride up the hilly country. All the while, little Jesus was kicking around in the sanctuary made of Mary’s womb.

But God had a very different kind of celebration in mind. The announcement was made much earlier than Augustus’ decree. It was made first by God after the Adamic Fall at the dawn of humanity and then by Prophets Isaiah and Micah eight centuries earlier and Prophet Daniel almost six hundred years before Jesus’ birth. It is safe to say that none of the earthlings’ births were forecasted in such advanced notice. By all probability, people except a few Magi had forgotten all about the prophecies. Let’s have a quick refresher.

A young virgin shall give birth to a son, who is Emmanuel, God with us. His name shall be called the Wonderful Counselor, Almighty God, Everlasting Father, and Prince of Peace. He shall be born at the unremarkable town of Bethlehem. He shall be famous and exalted among all people. His entry into the world shall be in the fourth superpower counted from Nebuchadnezzar’s new Babylon. Now we know that was Augustus’ Roman Empire. Between them were Persia and Greece. The kingdom of God shall grow its reach into the ends of the earth and ultimately conquer the entire world to become the only surviving, eternal Kingdom.

In the hustle and bustle of homecoming people who were to register their vote of approval for an earthly emperor, Jesus was kicking around in the bulging belly of a young teen named Mary. To the uninformed critics, she carried her own shame and Joseph’s disgrace. To God, she is the equivalent of the Trojan horse that hides a true prince who was to wage an unprecedented, epic war of asymmetry.

When the pain of dilation intensified, Mary had to turn to a midwife. She and Joseph most probably stayed in a close relative’s already crowded four-room house consisting of the family’s kitchen near the entrance, the living room (also as bedroom) on one side, the special room for animals on the other side, and the guest room (kataluma) either in the back or above the animal room, which is accessible through a ladder. Most English bibles translate kataluma as inn. But guest quarters (as in International Standard Version), guest chamber (as in Young’s Literal Translation), or, simply, guest room in a typical Jewish house then is a more accurate translation. Apparently, Mary and Joseph had no choice but to stay in the only available room of the special animals (cows and sheep reserved for sacrificial offering). Shortly after the water broke, out came the baby Jesus. As the midwife cleaned his nostrils, cut the umbilical cord and tied the stump, baby Jesus blurted out his first cry. He was then given a simple water bath and oil massage, swaddled in cloths and placed inside a manger or feeding trough for the animals.

Let’s pause and mediate a bit deeper here. The room for special animals now became the room for Jesus’ birth place. In due time, those animals would be offered to the temple for religious sacrifice by the Jewish family. In just a little over three decades, Jesus would give himself up to be nailed on the cross as a sin offering for the whole mankind. What a remarkable juxtaposition that the Son of God must cohabit with the special animals, all reserved for sacrificial offerings! Think about it. When the world of the mortals tried to honor its king, the world of the immortals invaded to secure victory over sin and death. When the world of the mortals refused to give a royal room or bed befitting the King of kings, the world of the immortals made sure that its emissary dwelled among and identified with the special animals for the purpose of sacrifice, God’s first tactics of winning the epic war in the disguise of humiliation.

On the night of Jesus’ birth, there was a specially convened concert performed by the heavenly choir. It is free but by invitation only. The lucky guests were the unnamed shepherds guarding their flocks in the fields nearby. As shepherds, they have the responsibility of tending to their master’s flocks. In biblical time, they must not lose over 20% of the flocks under their vicarious care. If necessary, they put their lives on the line. But that night, they could care less about the flocks. They were visited upon by an angel of the Lord and dazzled by the glory of the Lord. Certainly, a sense of awe and terror sent a chill down their spine. What is happening?

But an angel said to them, “Do not be afraid, I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord. This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.” Suddenly, a great company of the heavenly host appeared with the angel, praising God and saying: “Glory to God in the highest, and on earth peace to men on whom his favor rests.” (Luke 2:10-14)

When this extraordinary, inaugural Christmas concert ended on that high note, the shepherds forgot all about the flocks. Nothing was more important in this hour of the night. They said to each other: “Let’s go to Bethlehem and see this thing that has happened which the Lord has told us about.” (Luke 2:15)

Seeing Jesus the new born King was singularly important to them. They apparently abandoned the flocks for a few hours and hurried off to find baby Jesus. In the little town of Bethlehem with a population then of no more than 200, it was probably rather easy to locate the family that hosted Joseph and Mary. Lo and behold, there was Jesus lying in a manger, sleeping in heavenly peace and keeping company with his parents and the special animals. The shepherds marveled at this wonder and spread the word around the close-knit town of Bethlehem as they danced their way back to their fields and gave praises to God. People who heard the message were amazed at what the shepherds had to say. Mary who knew the best about this event “treasured up all these things and pondered them in her heart” (Luke 2:19). Their trip started with the emperor’s mandate to register their vote of approval. Their trip ended with the birth of the only true King.

On the eighth day, Jesus was circumcised according to the Mosaic Law. He was officially named Jesus, meaning God saves, a name given by an angel before he was conceived. Jesus was legally adopted into the household of Joseph and Mary. The rest is history.

When the King of kings comes, will he find a room to dwell in? Have you got room?

Jesus found room in Mary’s womb, despite the liability of disgrace and disrepute on both sides. Mary received Jesus into her life by being willing to conceive him at great personal risk. She nurtured the new life within her to mature into a full term baby ready for delivery. She counted the cost and relinquished her rights of self righteousness and self determination. Those of us who have received Jesus into our lives can take a cue from Mary. Today, many believers of Christ sustain ridicule, harassment, discrimination, and even threat of death in various parts of the world. That is part of the cost of following Christ. Have you received Jesus into your life? If not, I invite you to receive him today. For believers, I encourage you to continue the faith journey and to grow the inner new life in Christ into greater maturity, that is, Christlikeness. Let Jesus be our life’s CONtent and conTENT.

When the King of kings comes, will he find a room to share? Have you got room?

Jesus found room and company with the special animals reserved for sacrificial offering. He lived a consecrated life of full dedication to God the Father, from the moment of birth in a manger until his last breath upon death on the cross. The life of any genuine follower of Christ is likewise a consecrated life of self denial and dying to self everyday. Everyday, we carry our cross and walk to our execution ground. Everyday, we nail a little bit more of our self that is rebellious against the will of God, until one day when we die in every sense of the word and are ready to meet our Lord and Maker. Will we take up our cross and walk with Jesus all the way? Let Jesus be our life’s roommate and companion.

When the King of kings comes, will he find a room in your schedule? Have you got room?

Jesus found room in the busy schedule of the shepherds. We live in the busiest era of human history. Does Jesus find room in our outlook calendar? Do we fill up our schedule so full that even the King of kings has to wait in line to have a one on one meeting? Do we constantly put God’s call on hold while we mind our own business? In this season of celebrating Christ’s birth, slow down your pace of life and have a Sabbath moment every now and then throughout the day and week. Marvel at the wonder of Christmas. Go tell someone else about the good news of great joy, just like the shepherds. Dance your way back to your post of daily duty. Give praises to God. Let Jesus be our life’s uncontested boss and inexhaustible joy.

送嫁

黄叶是剥落的皮屑

白雪是天价的香膏

耙子是大号的手指

你出嫁前

哥姐为你打扮梳理

你的夫家不算远

也不太近

来回一趟刚好一年

你却许诺

再会在春天

穿一身诱人的嫩绿

一如既往的抢眼

我们都耐心等你

那个小桥流水边

（谨以此诗献给若歌乡音与爱之光团契的教会草坪清扫队员们）

神学作业：关于灵恩运动

On the Charismatic Movement

Introduction

The Charismatic Movement has become one of the most debated and divisive issues for the last century of Christianity. Wherever Charismatic Movement goes, the church experiences explosive growth, contentious dispute and, oftentimes, schism. This paper, based on readings of eight books (ref. 1-8, see Bibliography) from both camps of Charismatics and Evangelicals as well as personal reflections on biblical teachings, attempts to define the movement, identify core issues of contentions, review a biblical perspective, and offer a biblical solution in view of the emerging trend.

Defining the Movement

The Charismatic Movement is a loosely defined term that broadly describes the Pentecostal Revival Movement since the turn of last century (aka the first wave), the Charismatic Renewal Movement since the 1960’s (the second wave), and the Vineyard Movement since the 1980’s (the third wave). This broad categorization of three waves is according to Peter Wagner at Fuller Theological Seminary (ref. 9). Notwithstanding the subtle differences that separate one wave from another, all Charismatic Movements bear remarkable resemblance. They all emphasize the baptism of the Holy Spirit, notably exhibited through the spectacular gifts of speaking in tongues, healing and prophecy of foretelling. For a brief overview, see chapters 1-3 in ref.8.

The Pentecostal Revival Movement finds its nearest impetus in the Holiness Movement and Wesleyan Revival as well as A. B. Simpson and the Christian and Missionary Alliance. Its deepest root is in the first Pentecost (Acts 2), thus the name of Pentecostal Revival. An early progenitor is the Montanism originated in the mid second century. The Christian Church has since been largely silent about the person and work of the Holy Spirit except during filioque controversy (more on this later) and sporadic revival movements. Most notably, until just around the turn of last century, Charles Parham (ref.10) of Bethel Bible College in Topeka, Kansas taught speaking in tongue. One of his students, the one-eyed African American preacher William J. Seymour moved to Los Angeles and started the famous Azusa Street Revival in 1906 (ref. 11), which fanned the flame for Pentecostal Movement. The birth of a new denomination (the Assembly of God) signals the coming of age of Pentecostalism. The Pentecostals emphasized the gift of speaking in tongues as evidence for the second blessing of the Holy Spirit.

Contrary to the first wave of Charismatic Movement with Pentecostalism forming their own denomination separate and apart from the mainline Protestant churches, the second wave represents the Charismatic Renewal Movement which started within the mainline churches around the 1960’s and spread to Roman Catholic Church. Interestingly, the Vatican welcomed this revival and allowed it to be a part of Catholicism. Perhaps due to its origin within the mainline churches, the second wave maintained a somewhat less antagonistic profile than the first wave and, as a result, found greater tolerance or gradual acceptance in the mainline churches. Speaking in tongues continued to be sought after, but not as an exclusive sign of salvation by the baptism in the Holy Spirit.

The Vineyard Movement or “Signs and Wonders” Movement is regarded as the Charismatic revival within the evangelical circle (ref.12). “Power Evangelism” and “Power Healing”, two books by the movement’s founder, John Wimber, characterize the underpinnings of the movement. Regardless of the fine differences with various waves, Charismatics will be the general, inclusive term used in the following discussions.

The Chinese churches are influenced by the Vineyard Movement. For example, Hong Kong churches were introduced to John Wimber and his Vineyard Movement in 1990 (ref.6). North American Chinese churches felt the impact of Charismatic Movement along with the founding of Agape Renewal Center in 1987 by Rev. Ernest Chan (ref.1), an evangelical turned charismatic pastor.

My own Charismatic-like experience was when I first accepted Christ in an early summer night of 1987. I experienced something like a flash of electric shock from my raised hand to my toe while sitting and bowing down my head. When I moved to New Jersey after graduate school in 1990, I was quickly swept into the controversy swirling in my new home church. I was invited by no less than a handful of zealous brothers and sisters as well as Rev. and Mrs. Hsu to attend a weekend of revival meeting in Long Island, which featured John Wimber and his associate evangelists such as Paul Cain. I was very much a sideline observer of the vibrant worship service followed by brief message of the word and an extended period of ministry time of speaking in tongue, prophesying and healing. That was my first and only Vineyard experience. A brother from my church was predicted by one of the associate evangelists to be a generous donor to the Kingdom of God. Later on, I also personally witnessed the healing ministries of Benny Hinn and Ezekiel Chuang in New Jersey. I saw the 1997 resignation of Rev. Fred Hsu, senior pastor of my home church, who decided to plant his own church based on Charismatic inclination and cell church model. His book details some of his charismatic experiences (ref.2), including something that happened to a newcomer to our church (p.59-60 in ref.2).

Identifying Core Issues of Contention

There are a few key issues of major differences that prove highly contentious and divisive between Charismatics and Evangelicals (or other mainline churches as well). Some concern orthodoxy, others are of orthopraxy. The following issues have been identified from my readings (ref.1-8) and personal observations. No specific citation is given, due to widespread recognition.

First is theological difference in pneumatology. While Charismatics stress the gifts of the Holy Spirit (especially those spectacular gifts of speaking in tongues, healing and prophecy of foretelling), Evangelicals emphasize the fruit of the Holy Spirit and many believe that those spectacular gifts have ceased since the apostolic age. Charismatics occasionally poke fun at Evangelicals upholding an aberrant brand of trinity (Holy Father, Holy Son and Holy Book), whereas Evangelicals blame Charismatics of being shallow in the preaching of the Word of God. Both accuse each other of not paying enough attention or respect to the person of the Holy Spirit. Evangelicals see a self-hidden Holy Spirit whose work is to exalt Christ among the redeemed people and frown at the Charismatics’ calling the Holy Spirit to come during revival meetings. More seriously than Evangelicals, Charismatics seem to take the church age as that of the Holy Spirit, the third person of the trinity and the second counselor sent from the Father (and the Son).

Second is theological difference in soteriology. Charismatics emphasize the importance of baptism in the Holy Spirit, notably demonstrated by the second blessing in the gift of speaking in tongues. Extreme Charismatics claim that unless one speaks in tongue, one is not showing evidence of being saved. Evangelicals counter that salvation is exclusively due to one’s profession of faith in the Lord Jesus Christ, not by any other name or way under heaven. Evangelicals further criticize the Charismatics of faking the gift of speaking in tongue under coaching or peer pressure.

Third is theological and pastoral difference in ecclesiology. Evangelicals reserve the pulpit teaching to professionally trained and ordained clergy, while Charismatics are open to the gift of prophesying to ordinary layperson. Evangelicals place a high premium on preaching the Word of God, but Charismatics exult in the anointing of the Holy Spirit and in showcasing the spectacular gifts of speaking in tongue, healing, prophecy of foretelling, and words of knowledge or wisdom. Evangelicals show a usually reserved and restrained demeanor during worship service, in contrast to Charismatics’ lively, vibrant, joyful and noisy worship atmosphere. Evangelicals accuse the Charismatics of conducting disorderly services unbecoming of Christians’ fruit of self-control. Charismatics, in turn, reject the old-fashioned, liturgical tradition that is rather impotent in nurturing a spirit of worship.

Fourth is in relation to demonology. Charismatics recognize the influence of the spirits in our realm and readily deploy the weapon of power encounter in spiritual warfare. Evangelicals, on the other hand, like to play safe and do not wish to unnecessarily intrude into the dangerous territory of the spirits. Furthermore, some Evangelicals went as far as daringly denouncing the uncontrollable jerking, shaking, trembling, laughing or hysterical beastly shouting by Charismatics as a sure sign of demon possession (e.g., ref.5). Paradoxically, such denouncement would directly contradict Evangelicals’ own denial of demon possession by believers, unless Evangelicals want to brand all Charismatics as fake believers. Also, such unqualified, blank accusation that denigrates the work of the Holy Spirit borders on blasphemy, a sin unpardonable according to Jesus, warned Charismatics.

Fifth is about church unity. Evangelicals see Charismatics as a force of division and dissension. Charismatics view themselves as the agent promoting church growth and a formidable force for global mission, citing the phenomenal numerical expansion of Charismatics within both reached and unreached people groups. Evangelicals dampen that assessment by pointing to significant lateral transfer of membership from mainline churches to the camp of Charismatics.

Sixth is about Christian spiritual maturity. Evangelicals express their disapproval of the shallow spirituality exhibited by Charismatics busy at rushing to the next revival meetings and laggard at digging into the Word of God. Charismatics refer Evangelicals to the uncontainable enthusiasm displayed by Spirit-empowered and Christ-loving Charismatics. Evangelicals look down upon the unreasoned desire of Charismatics in getting healed for every sickness, a flawed practice due to health and wealth theology. Charismatics stake their ground in insisting on pursuing the holistic dimensions of Christ’s salvation in body, mind and spirit.

A Biblical Perspective

What does the Bible say about the person of the Holy Spirit? How does the Holy Spirit work in biblical time and throughout church history? What does baptism in the Holy Spirit mean? Is second blessing biblically valid? What is the biblical teaching about the fruit and gifts of the Holy Spirit? Did some gifts cease to exist after the apostolic age? These are some of the knotty questions that must be untangled to achieve a sensible biblical perspective on the Charismatic Movement. The space here does not allow an exhaustive treatment. Instead, I will briefly touch on each of the above raised questions.

The person of the Holy Spirit: The bible clearly teaches Holy Spirit as the third person of the mysterious trinity (e.g., Matt.28:19, 2Cor.13:14, Jud.20-21), variously named also as the Spirit of God and Spirit of Christ (e.g., Rom.8:9). He is the second counselor after Christ (John 14:16). Both Charismatics and Evangelicals have little dispute on the person of the Holy Spirit. But Evangelicals have trouble hearing Charismatics pray as if command: “Come, Holy Spirit!”

The work of the Holy Spirit: On the night of his betrayal, Jesus outlined several major aspects about the work of the Holy Spirit (e.g., convicting, convincing, converting, counseling, comforting and Christ-exalting) as part of his upper room discourse (see John 14-16). The Book of Acts is a de facto chronicle of the work by the Holy Spirit in the apostolic age, starting from the coming of the Holy Spirit on the day of Pentecost. It is expected that Holy Spirit continues His work throughout the church age until the second coming of Christ. This is an important biblical basis on which to discuss whether or not the Holy Spirit has changed His modus operandi including His gifting of the Church.

Baptism in the Holy Spirit: Of the seven passages mentioning baptism in the Holy Spirit, four applied to the prophetic heralding of John the Baptist about Jesus’ ministry (Matt.3:11; Mk 1:8; Lk 3:16; Jn 1:33). The baptism in the Holy Spirit was predicted by Jesus (Acts 1:8) and recounted by Peter (Acts 11:15-18). Finally, Paul refers to our baptism in the Holy Spirit into one body (1Cor.12:13). It appears that baptism in the Holy Spirit has plural and related meanings in the Bible. It may simply mean the coming of the Holy Spirit during Jesus’ ministry, Pentecost at Jerusalem and later at Samaria. It may also mean the inner regeneration by the Holy Spirit. It may or may not be associated with speaking in tongue.

The second blessing or filled by the Holy Spirit: Nowhere in the Bible do we find “the second blessing”. It would seem rather arbitrary to segregate the work of the Holy Spirit into first and second blessing, as if the work of the Holy Spirit is intermittent and time-bound. However, the Bible does mention “filled by the Holy Spirit” in at least ten verses (three in Luke 1 and seven in Acts). It is reasonable to view the initial regeneration and continuing sanctification as the holistic work of the Holy Spirit. It is interesting to note that “filled by the Holy Spirit” is in passive voice, indicating it is the prerogative of the Holy Spirit, not ours.

The fruit and the gifts: The nine-fold fruit of the Holy Spirit (Gal.5:22-23) indicates the Spirit-guided maturing of Christian life in nine areas of character. The nine gifts of the Holy Spirit (1Cor.12:8-11) are to empower Christians for church ministry. Interestingly, there is no direct correlation between a person’s gift and his fruit in character maturity. It is thus possible that a highly gifted person may not bear as much fruit as expected. John White, a Canadian leader of Vineyard Movement, clearly conveyed this discordance in his book (ref.3).

Ceasation of spectacular gifts: The Bible never expressly states that certain gifts (such as those spectacular gifts of speaking in tongue, healing and prophecy of foretelling) will cease with the close of the apostolic age and the biblical canon. It is true that during the formative years of Christian church spectacular gifts greatly helped to open the mind of countless doubting Thomases. But similar argument can be made also whenever gospel is first brought to any unreached people group, especially those difficult, creative access areas. Furthermore, when Jesus was ministering among his contemporaries, most of them rejected his claim despite unprecedented works of miraculous wonders were done before their eyes. Thus, it seems rather unconvincing to argue for the ceasation of certain gifts merely based on the need or lack thereof. (Notes added in response to a reader's comment: readers should feel free to check out a comprehensvie online resource site for ceasationism at http://www.ceasationism.com/)

Is Charismatic Movement biblical? Some decry the Charismatic Movement as unbiblical and even demonical; others embrace it as the dramatic work of the Holy Spirit in our time. Who is right? Before getting any clarity and a fair answer, one may have to separate certain controversial aspects of the Movement from the Movement as a whole. It is a shared observation that Charismatics are usually highly passionate about the gospel witness, world mission, community service and church revival, not just baptism or “slain” in the Holy Spirit and speaking in tongues. Given the inevitable commingling of genuine and counterfeit followers of Christ in this side of eternity, one should never be surprised by any unsettling phenomena associated with this or any other revivalist movement. It is precisely because of the coexistence of wheat and weeds (Matt.13) or sheep and goats (Matt.25) that Jesus warned false prophets (Matt.7:15-23). Rather than indiscriminately dismissing all of the Charismatic Movement as a sham or fake, Evangelicals must objectively assess the pros and cons of the Charismatic Movement. Only then can anyone be in a position to offer an amicable solution to bridge the gap between Charismatics and Evangelicals.

Emerging Trends and Converging Solution

It is encouraging to note that both Charismatics and Evangelicals are becoming more reconciliatory toward each other (see ref.1-4, 6-8). The bitter battle of words in the old days (e.g., ref.5) is giving way to calm and professional discussion among all parties today. Evangelicals recognize the explosive growth of Charismatic churches in the last century and commend the zealousness of their global mission. Charismatics are introspecting and self-critical (e.g., ref.1). The three successive waves of Charismatic Movement already reflect a certain degree of progressive, internal revisionism to their earlier and more questionable practices and teachings. Post-Charismatic movement (or the fourth wave) is emerging as a new breed that promises to bridge the chasm with mainline churches including Evangelical churches.

Emerging Trends: Rev. Daniel Ho, a leader with Agape Renewal Center, published his sketch of ten emerging trends of merging or converging in the fourth wave of Charismatic Movement (ref.4). They are: (1) Spirit and Word; (2) Listen to God and obey; (3) Harp and bowl style of worship; (4) Life and gifts; (5) Healing and Gospel; (6) Apostles and team; (7) Mobilizing all saints; (8) Family and church; (9) Church and parachurch; (10) Prayer and declarative warfare. Rev. Ernest Chan, the founder of Agape Renewal Center, has cautioned the Charismatics in his critical reflection (ref.1): (1) Spirit anointing is not a substitute for salvation; (2) Do not overstep the scope of biblical truth; (3) Do not overstress gifts over life character; (4) Avoid any fake or exaggeration; (5) Get away from the critical and divisive spirit of Jezebel; (6) Sunday worship should not be overly charismatic for the sake of the entire congregation; (7) Avoid commanding or absolute tone in the ministry of prophecy; (8) Flee from the common traps of temptation (money, power and sex). These trends and corrective measures represent a maturing or coming of age of the Charismatic Movement.

Converging solutions: Given the pervasive presence of Charismatics in all major denominations of churches today, it is expected that Charismatics, like the yeast in dough, will continue to extend its impact. Any converging solutions require the coming together or reconciliation, specifically in our essay’s focus here, between Charismatics and Evangelicals. This reconciliatory coming together is best accomplished mutually rather than unilaterally. Below are some potential solutions to facilitate this coming together. But why do we even need a converging solution? I will address this need of unity first before enumerating potential solutions.

Why come together in the spirit of unity? This unity is a biblical mandate, clearly stated by Jesus during his priestly prayer in the night of his betrayal (John 17). Such unity is made possible by the seven-fold oneness spelled out by Apostle Paul in his Epistle to the Ephesians (4:4-6): “There is one body and one Spirit—just as you were called to one hope when you were called—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all” (all italics are added). Of course, this does not mean all differences that are present in various church denominations or theological inclinations are to be done away with. On the contrary, it is the seven-fold oneness that bonds all Christians together. The basic question is: Are we of one body, one spirit, one hope, one Lord, one faith, one baptism, and one God? In other words, are we of the same biblical faith and baptized in the name of one triune God into one body having the same hope? It is in this context that we find the understanding of and practice in this one Spirit jarring and disconcerting among Charismatics and Evangelicals (or any other mainline churches).

We must come together in the ecumenical understanding of and practice in this one Spirit, just as the historical Christianity has grappled with and come together on the pivotal issue of the dual humanity and divinity of Christ, among other thorny issues. The splitting off in 1054 of the Eastern Orthodoxy Church from the Roman Catholic Church largely and ironically hinges on one word dispute in filioque, the Latin word for “and the son” (ref.13). The former believes the Holy Spirit proceeds from the Father, as said by Jesus in John 15:26 and formulated in the Nicene Creed. The latter adds “and the Son”, based on other passages (such as John 16:7; 20:22) and the suggestive titles of “the Spirit of the Son” (Gal.4:6), “the Spirit of Christ” (Rom.8:9) and “the Spirit of Jesus Christ” (Phil.1:19), and thus believes the Holy Spirit proceeds from the Father and the Son. The controversy over filioque serves as a historical reminder to all Christians today that a self-righteous attitude in matters of nonessential or less clear biblical truths does not help our unity rooted in the seven-fold oneness. Paul’s exhortation just before the seven-fold oneness commands us: “Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace.” (Eph.4:2-3). This ought to be our common attitude in learning from each other and deferring to the differences. After all, we have more in common than in differences.

The earlier discussion in the section of “A Biblical Perspective” has outlined a few key doctrinal points on the person, work, baptism, gifts and fruit of the Holy Spirit. There are important differences between Charismatics’ and Evangelicals’ understandings on some of the points, especially the second blessing of the Holy Spirit and the alleged ceasation of those spectacular gifts (speaking in tongue, healing, and prophecy of foretelling). Those common areas of consent should form the basis of unity between Charismatics and Evangelicals. It is the areas of dissent that deserve our effort of convergence, which may require abandonment or balance.

First, let ceasationist view be ceased and let the holistic gifts of the Holy Spirit be properly exercised. The ceasationist view held by many non-Charismatics is highly questionable, given the Holy Spirit’s continuing work in the entire Church age and His apparently unchanged modus operandi in the gifting of Christ’s Church, including those spectacular gifts. In the interest of Christian unity, Non-Charismatics will need to abandon the ceasationist view or at least be deferential to the Charismatics’ use of gifts including those spectacular ones. Both Charismatics and Evangelicals should seek the greater gift of prophesying or preaching (1Cor.14) in building up the Church and assure that the more spectacular gifts do not take center stage in the preaching of the salvific gospel of Jesus Christ. A health and wealth brand of the gospel or any veneer of pretentious spirituality must not stand.

Second, “the second blessing” should be phased out and a common biblical vocabulary of “filled with the Spirit” should be reintroduced. The Charismatics’ take on the second blessing may be exaggerated, since the sanctifying work of the Holy Spirit is continuous, not easily demarcated into fixed time line or demonstrated by speaking in tongue only. Charismatics should consider abandoning the use of the second blessing and instead go back to the biblical vocabulary of “filled with the Spirit”. At the minimum, Charismatics should not associate the second blessing with the gift of speaking in tongue as evidence of salvation, since any gift is endowed by the Spirit according to his own prerogative (1Cor.12:11). Not every regenerated believer has the same gift of speaking in tongue or any other gift. This kind of unity in using the same biblical vocabulary will help to put all Christians on the same page of understanding.

Third, let’s give up the one-sided emphasis on either the fruit or the gifts of the Holy Spirit and come to a dual emphasis on both the fruit and the gifts. The traditional emphasis by Evangelicals on the fruit of the Holy Spirit should join hands with the Charismatics’ emphasis of the gifts of Holy Spirit, since the same one Spirit is responsible for both the inner regeneration of the believer toward Christlike maturity (thus the fruit) and the outer exhibition of gifts toward edifying the entire body of Christ (thus the gifts). This convergence is necessary to bring unity between Charismatics and Evangelicals. Both sides need to correct the one-sided emphasis and come to a more balanced understanding of the holistic work of the Holy Spirit.

Fourth, let’s learn from each other and emphasize both the Spirit and the Word. The Evangelicals have much to learn from Charismatics in their Spirit-filled, vibrant style of worship as long as proper order is maintained. The Charismatics can learn from the Evangelicals in the Word-based, expository preaching that has depth and impact to feed the hungry souls.

Fifth, let’s pool our strengths, team up in global mission and bring the gospel to the unreached peoples. Here, Evangelicals have much to learn from contagiously zealous Charismatics in their theology of power encounter and demonology. Once the evil spirits that enslave sinners and blind their eyes are confronted with and conquered by the power of the Holy Spirit, the Word of God must be clearly preached to win back the minds and hearts of people to the crucified and risen Christ. The bruised and broken spirit, mind and body of new believers should be tenderly tended to in conformity with the holistic gospel, free from the bias of liberation theology or health and wealth gospel.

It is hopeful that Charismatics and Evangelicals as well as other mainline churches will set aside their differences, unite in the same one Spirit, join force in partnership with each other, and accomplish the Great Commission.

(This paper is dedicated to the memory of Prof. Paul Siu)

Bibliography

The first four books (1-4) are from Charismatics:

1. 陈仲辉编著，灵恩的再思——恢复神赐给教会的武器（天恩出版社，2009）This is a collection of essays on the biblical teaching, personal experience and critical reflection and outlook of Charismatic Movement by a group of charismatic Chinese pastors.

2. 许宗实，飞出鸟笼（天恩出版社，2009）This is a personal account of charismatic experiences by my former senior pastor.

3. 韦约翰(John White)，当代灵恩现象(When the Spirit Comes with Power)（校园书房出版社，1994）This is an in-depth, even-handed psychosomatic, biblical and historical analysis of the Vineyard Movement (the third wave) by an insider and trained psychiatrist.

4. 何志勇，灵恩第四波（天恩出版社，2006）This is a personal vision of ten emerging mega trends of convergence with Charismatic Movement (the fourth wave).

The next four books (5-8) are from Evangelicals:

5. 胡恩德，从圣经看灵恩运动（宣道出版社，1981）This is a highly critical book against all waves of Charismatic Movement.

6. 杨牧谷，狂飚后的微声——灵恩与事奉（卓越书楼，1991）This is a cool-headed, perceptive analysis of Vineyard Movement in the aftermath of its whirlwind touchdown on Hong Kong churches.

7. 廖炳堂主编，灵恩运动的反思（建道神学院，2007）This is a collection of mildly critical and reflective essays presented in a seminary workshop by evangelical scholars and pastors in Hong Kong.

8. 杨庆球，灵风起舞（宣道出版社，2009）This is an evangelical pastor and scholar’s concise, sympathetic and well-reasoned “studies on the doctrine of the Holy Spirit and the phenomena of Charismatic Movement in the 20^th century” (In quotation is the English subtitle to this book’s English Title “Holy Spirit, Please Come!”).

The next five references (9-13) are from wikipedia:

9. http://en.wikipedia.org/wiki/Third_Wave_of_the_Holy_Spirit (accessed online on 11/20/2010)

10. http://en.wikipedia.org/wiki/Charles_Parham (accessed online on 11/20/2010)

11. http://en.wikipedia.org/wiki/William_J._Seymour (accessed online on 11/20/2010)

12. http://en.wikipedia.org/wiki/Vineyard_movement (accessed online on 11/20/2010)

13. http://en.wikipedia.org/wiki/Filioque (accessed online on 11/20/2010)