The Word and Power Church—Banister

The Word and Power Church: What happens when a church seeks all God has to offer?
by: Doug Banister
Zondervan, 1999, 208pp.
                *****
[Highly recommended read guaranteed to challenge your dearly held suppositions, in a good way!]


Pastor Doug Banister draws for the reader an outline of what the ideal church would look like if it were to adopt the emphases of both the classic Evangelical and the Charismatic traditions-- of the Word and the Spirit. My own experience of having been reared in a denomination that was an odd cross between the two and then spending all but the last eight years of my adult life in ‘Evangelical’ churches has brought me to a unique readiness to consider Banister’s wise peacemaking perspective. For the past eight years I’ve been privileged to know a warm Pentecostal tradition from the inside. I’ve witnessed the same strengths and weaknesses (in both traditions) that Banister so aptly puts into writing. His well-reasoned and candid approach will help both sides to get past token tolerance and begin to understand and even welcome each other’s strengths.


A word regarding the labels: As Banister himself explains, both ‘evangelicals’ and ‘charismatics’ belong to the broader classification of ‘evangelicalism’, born out of the Protestant Reformation. These popular labels are used loosely, to differentiate the two camps based on whether or not they emphasize a distinct ‘second blessing’ of some sort; thus Pentecostals are lumped into the ‘charismatic’ camp. As one quickly discovers even scratching the surface of church history, our forebears are not so distinct. Banister devotes an entire chapter to ‘Our Common Heritage’ noting how both sides claim ‘as one of us’ people and movements such as: The Pitetists, the Puritans, Jonathan Edwards, Wesley, Finney and Moody, D. Martyn Lloyd-Jones, and The Keswick Movement.

This is not, however, a dry history or theology book, but a very readable and personal entreaty to recognize the ‘genius of the AND’, that is, to figure out a way to incorporate the strengths of both traditions into a single church, thus the title of his book: The Word and Power Church. Banister vulnerably weaves in his personal transformation from stoically teaching and defending sound doctrine minus passion to encouraging a broader, more experiential faith and practice yet not at the expense of ‘rightly dividing the Word’. In two key chapters he lays out the legacy brought to the Body of Christ from each of these divergent camps, encouraging each side to tap into the strengths of the other for a more robust and effective church.
Evangelicals are noted for their thoroughgoing expository preaching, their emphasis on the authority of Scripture, their already-but-not-yet view of the Kingdom which gives them quiet power in the face of suffering, their emphasis on the process of spiritual growth as opposed to a crisis-driven spirituality, and their use of small groups for Bible study and accountability.

Charismatics, on the other hand, are exemplary in the priority and expectation they bring to prayer, to the power of the Kingdom being here in part now, to actually hearing from God through prophecy, words of knowledge and tongues, to participatory worship, and to the use of spiritual gifts in a small group setting.

The second half of the book is devoted to unpacking these ten distinctives to show what a “Word and Faith church” might look like in practice. Banister speaks from his own experience of implementing these priorities in his own Evangelical Free Church. These are decidedly the toughest chapters to read charitably. One wonders, for instance, how differently the book might have been written if the author had not himself unexpectedly received the gift of a ‘prayer language’. There is no doubting that our experiences influence how we interpret doctrine. Having said that, Banister does an excellent job of navigating the ‘mine fields’ of doctrinal disagreements to extract the truth that often lies between two extremes. The chapters in this section were not of equal strength. Some were weak, others excellent. For instance…

The chapter on discovering spiritual passion, (“We Need the Caboose”) fails to effectively distinguish between emotionalism/feelings and genuine spiritual passion. It hints at the nature of genuine passion: “Genuine passion always results in an obedient life” but fails to differentiate if from emotion. This chapter is based largely on an interpretation of Jonathan Edwards’ writings and driven by the author’s own ‘quest for spiritual feelings’. He seeks to pair “a principled, obedient faith and a deeply emotional spirituality.” (126,127) Yes, faith is more than intellectualism and obedience. But is it of necessity ‘deeply emotional’?

The following chapter on worship evangelism is the weakest in terms of having Biblical precedent. It speaks of church models and cultural studies and experiential results more than Scriptural reasoning. The felt presence of God is spoken of as though it were ‘on tap’ for churches that elect to use it for evangelism. Sadly, in making a case for its effectiveness, the author denigrates churches with more staid forms of worship to less effective status.

Banister redeems himself in the final chapters-- one on healing, the other on fillings of the Spirit. To each he brings a broad perspective and invites a stance that sees God as bigger than any one experience or dogmatic doctrine. ‘God is God. He does what He chooses.’ (151) He suggests that growing spiritually will be marked by different experiences or processes for different people. It is not needful or effective to try to emulate another’s experience. Should we pray for deeper works? Certainly, Paul did (Eph.3:16-19). But we cannot control the way God chooses to answer those prayers. “Some may experience God’s power, love, filling, and fullness in a dramatic, crisis-type event. Most will experience these blessing in a gradual but ever-increasing measure.”(175)

Final appendices cover 1) key arguments against cessationism, 2) a defense of personal prayer languages, and 3) advice for leaders desiring to implement changes in their churches

Due to the controversy inherent to the topics under discussion this book will not be 100% agreeable to most readers but that is precisely why it needs to be read! Doug Bannister’s gentle conciliatory style in evaluating non-essentials coupled with his uncompromising commitment to the written Word will challenge you to evaluate your own convictions. His writing is well worth a careful and prayerful read in hopes that God will use it to begin to strengthen and knit us all into a more loving and co-operative Body for His greater glory.


--LS

Unshaken—Woolley

Unshaken *****
by Dan Woolley with Jennifer Schuchmann
Zondervan, 2011, 238pp including mid-section color photographs




Unshaken is the personal narrative of Dan Woolley’s 65 hour entrapment in pitch blackness under the rubble of a collapsed hotel after the Haiti earthquake. Although it details his survival methods in gripping detail this is much more than a Reader’s Digest survival drama. With life threatening injuries and little hope of being rescued, Dan learned what it was to really have to trust God, to serve Him even here, and to worship. When he was nearly losing his grip out of physical and mental exhaustion, he felt compelled to sing songs of confidence in God. Having heard Dan speak in person, this part of his testimony still resonates as the apex of his story—finding God worthy of praise in the midst of destruction and before his rescue was executed. But this is no tale of trite and easy faith. Dan’s transparency lets the reader really enter into his struggles and face the hard questions with him. Could God really bring anything good out of this?

The story’s suspense is not spoiled by foreknowing the outcome but is actually drawn out by the interwoven narrative of Dan and his wife’s courtship and early years of marriage. Persevering with his wife through years of clinical depression is a story all its own of faith tested and triumphant. The telling of the stories in tandem is very effectively and realistically done and will be an encouragement to anyone who has faced onslaughts of discouragement or depression. The latter chapters include the earthquake disaster as seen from his wife’s perspective, not knowing whether her husband was dead or alive. The outcome for Dan and his wife is more than a mere physical rescue. Their faith and marriage have been reignited. Likewise, the reader is given a fresh appreciation for life and the God who can be trusted, when all else is shaken, to work for the good of those who love him.

--LS

Azusa Street—Bartleman

Azusa Street
by Frank Bartleman
[orig. published as Another Wave Rolls In (1969) also as, Another Wave of Revival(1982)]

Whitaker House, 1982, 171pp. with epilogue by Arthur Wallis

The roots of the world’s fastest growing religion lie in the revival that came to Azusa Street, Los Angeles just over 100 years ago—in the wake of the San Fransisco earthquake. If you’ve ever been curious what that revival looked like from the inside, this is the book for you! The ‘Azusa Street Revival’ spawned the Pentecostal movement and its many modern day off-shoots. Azusa Street is the eyewitness account by Frank Bartleman,of this revival in the Los Angeles area from 1905-1911. Bartleman was an itinerate holiness preacher who wrote many tracts and hundreds of articles. He drew from his own and selected others’ written accounts to roughly piece together this unusual time in church history and to preach to the reader his views on revival in general and the various manifestations of this revival in particular. By his own profession (and the book is replete with the “I” word) Bartleman was very involved praying, preaching, and overseeing various groups during these fervent times.

The book may not deliver all that the back cover promises—an explosive faith, a transformed prayer life or a personal experience of God’s presence for yourself—but it is worth reading for the historical first-person perspective it brings to a movement that has been very controversial from its incipience. It was this movement that brought the ‘tongues’ issue to the foreground as the primary evidence of baptism in the Holy Spirit, and as the means for evangelizing the world quickly. It was believed that this manifestation of ‘tongues’ signified the imminence of the Second Coming and would greatly hasten cross-cultural evangelization. Though ‘tongues’ did not after all eliminate the need for language learning, this movement did provide impetus for foreign missions that continue to impact the world, making Pentecostalism in its various forms the world’s fastest growing religion.

I appreciate Bartleman’s admission of the pitfalls and vices that attended the revival. He cites rivalry between churches, much counterfeiting, interference of spiritualists and hypnotists, religious pride and quackery, quasi-spiritual ‘mental intoxication’, power-seeking, and carnal controversy. But despite all the negatives he sees God at work to restore His church to the state of the early church in preparation for Christ’s soon return.

Meetings were held daily, all night Fridays and all day Sundays in some places during this time. Bartleman describes these meetings as ones where prayer was not formal. There was true worship, often ‘singing in the Spirit’ and tongues… Conviction of sin was strong (at least in the initial years) in these meetings. People would fall to the ground and lay unconscious for long intervals. “We had no human program, platform or pulpit” (no ecclesiastical hierarchism). Bartleman describes the presence of the Lord as being so real at times, he felt it two blocks away and he professed: “I would rather live six months at that time than fifty years of ordinary life.” (58)

Bartleman’s account of events raises some disconcerting questions regarding the effectiveness of this revival.

· For one, it is not clear whether many people were actually saved or whether the ‘revival’ consisted in church folk flocking to whichever building housed the most dramatic services. Thousands from all over the country (and the world?) came to see what was happening, but only a small corpus of church folk seemed to be constants in the movement. How many new believers were actually added to the churches?

· Another item, the Body was splintered from the very beginning into separate groupings under distinctly favored leaders. This seems to defy the nature of the Spirit’s work, which is to create unity in the Body.

· The revival was opposed by many local churches and well-known theologians. This was largely due (according to Bartleman) to the manifestation of ‘much slaying power’. Opposition was viewed as rebellion against God rather than taken as a caution to avoid extremes and verify scriptural precedent. This led to additional divisions in the Body.

· Bartleman viewed any hierarchy in leadership or adherence to creeds as corrupt and enslaving, attributing the early church’s loss of power over time to her ‘theories, creeds, doctrines, schisms, issues, movements, blessings, experiences, and professions’. He said: “We need no more theology or theory. Let the Devil have them. Let us get to God. Many are cramped up in present experiences. They are actually afraid to seek more of God for fear the Devil will get them. Away with such foolish bondage! Follow your heart! Believe in your own heart’s hunger, and go ahead for God”100) While appearing spiritual this stance lacks accountability to the Word of God and to those called to shepherd and protect the flock from error.

Overall, I found the narrator, Bartleman, to be a curious combination of sage insights on revival and personal ambition cloaked in self-castigation. His judgmental attitudes toward fellow preachers and his boasting of all he said and did run contrary to his own best sermons. Alas, he too was human but his book stands as a testimony to this very unusual time in human history, when God worked despite the weakness and failings of men. As Bartleman himself said: “God’s perfect work is brought about in human imperfection.”

----------------

No book review is complete without a sampling of morsels from the author himself. I leave you with these favorites of mine, to which I add only a hearty ‘Amen!’…

“A body must be prepared, in repentance and humility, for every outpouring of the Spirit.” (40)

“Nothing hinders faith and the operation of the Spirit so much as the self-assertiveness of the human soul, the wisdom, strength, and self-sufficiency of the human mind.”(76)

“A true Pentecost will produce a mighty conviction for sin, a turning to God. False manifestations produce only excitement and wonder. Sin and self-life will not materially suffer from these.” (91)

“Any work that exalts the Holy Spirit or the gifts above Jesus will finally end up in fanaticism.” (91)

“Men must come to know their own weakness before they can hope to know God’s strength.” (105)

“We are determined to fight nothing but sin and to fear nothing but God.” (110)

“Error always leads to militant exclusion. Truth evermore stoops to wash the saints’ feet.” (127)

“When…the church becomes 100 percent for God again, we will have the same power, the same life—and the same persecution from the world. The reason we have so little persecution now is that the Spirit cannot press the claims of God home on the world through us. When that happens, men must either surrender or fight.” (132)

“Heaven was real to the early church—far more real than earth…. This present life, after all, is the true saint’s purgatory. It is the sinner’s heaven—his only heaven—and that is sad beyond words to express! But, glory to God, it is our only hell!”(133)

“When an individual stops going forward for God, he begins to go in a circle, just as a man when lost in a forest ceases to go straight forward but wanders in a circle.” (134)

“…a movement is no longer a movement when it stops moving—be it the Holiness Movement, the Pentecostal Movement, or any other movement. It may continue to increase both in numbers and in wealth, but that is not necessarily a sign of life and power with God.” (137)

“We must work for the kingdom of God as a whole, not for some pet individual party, organization, or movement…We have worshipped certain doctrines, party standards, partial experiences, and blessings, all fine as far as they go, but abnormal in themselves and only a part of the whole. Most of these have been unbalanced, exaggerated misstatements of truth at best. In the end, they have generally brought bondage in place of blessing. They have broken fellowship, divided the children of God, and put the church in bondage to men and their ideas, standards, understandings, and opinions.” (138)

“We have been recovering the whole in parts, without seeing the whole—thus we so often distort and overemphasize the truth or experience that our particular movement has recovered. I trust you grasp this, for it is very important.”(141)

A great word picture!...

“Each oncoming wave of the sea toward high tide must fight its way through the last receding one. So it is with the different movements toward a final restoration of the church. The immediately receding one especially hates and opposes the next oncoming one.” (142)

And a chuckle!!!

“Hymnals today are too largely a commercial proposition, and we would not lose much without most of them. Even the old tunes are often violated by change, and new styles must be gotten out every season for added profit. There is very little real spirit of worship in them. They move the toes, but not the hearts of men.” (55)