By Faith, Not by Sight--MacIntyre

By Faith, Not by Sight
Scott MacIntyre with Jennifer Schuchmann
(Thomas Nelson, 2012, 271pp)

The Inspirational Story of a Blind Prodigy, a Life-Threatening Illness, & an Unexpected Gift

***

Scott MacIntyre is a budding young musician in the process of gaining a name for himself in the pop Christian music industry. As a part of that agenda, this book is his candid first-person account at 27 years of age of what it's been like so far. Born all but blind into a musical family, he discovered the piano as a toddler, was found to have perfect pitch and was enrolled in lessons early on. As a homeschooler, he excelled academically and began university at the age of 14, winning a scholarship to study music in a prestigious London college. As an accomplished classical pianist he switched to songwriting and pop music-- his first love. This would seem remarkable enough for a nearly blind person without the added challenge of kidney failure in the midst of pursuing his dreams. His story becomes a saga interweaving the challenges of blindness, the trials of dialysis and getting a kidney transplant, and the relentless pursuit of a reputation as a singer/songwriter. Throughout each of these he demonstrates a strong and practical faith in a personal God who is 'for him'.

Scott's book is an education on 'seeing life' from a blind person's vantage point. It illustrates the trials of kidney disease. And it portrays close-up the high intensity life of a touring singer/songwriter. It underlines the necessity of having good teachers and mentors and others willing to make sacrifices along the way to insure one's success. But the real hero of the book stands in the wings. Scott's mom was the wind in his sails and the hero who gave her life energies for his success from the very beginning. His brother and blind sister and father also lived sacrificially for his success. His is a story of the importance of family to an individual's fulfilling their dreams.

Although I enjoyed the personal interest and faith aspects of his story and the way it opened up the world of musicians, the blind and those with kidney disease, I confess I found the emphasis on competition and fame tiring. An inside look at the fierce competitive world of the American Idol industry and Scott's own climb to 'fame' takes up ten of the final chapters of the book. While an American Idol "wanna-be" or other devotees to this world of rising stardom would perhaps find his detailed account of interest, it came across as an egotistical attempt to 'sell himself' to new fans. In light of his youth, the book could have been considerably shortened from its 271 pages. It closes with his marriage, which is really only the beginning of a lifetime of challenges.

--LS

[A complimentary copy of this book was provided to me by the BookSneeze Blogger’s program in exchange for an honest review]

Face to Face with God—Johnson

Face to Face with God
by Bill Johnson
Charisma House:2007, 227pp.

When I first picked up his book a couple years ago I knew nothing of Bill Johnson. I intended to preview Face to Face with God for our church library. The cover is beautiful. The tagline enticing: “The ultimate quest to experience His Presence”. Ever on the lookout for books that encourage the believer to grow in his knowledge of God, this one seemed promising.

Then I read the first chapter. In it Johnson defends his personal quest for ‘deep encounters with God’. He illustrates by describing his own electrifying experience of being wakened in the night with ‘power surges’ running through his limbs such that he had no control over them. No voices. No visions. Just a sense that this was God’s response to his prayer for ‘more of Him, at any cost’. He interpreted this experience (which returned for consecutive nights) as being ‘actually a face-to-face encounter with God’ and sensed God offering him ‘an increased manifestation of his presence in exchange for [his] dignity.’ (11)

This experience came as the culmination of Johnson’s travels in quest of more ‘power and anointing in his life’ to many cities where God seemed to be working in unusual ways. He went on from this experience to assume the pastorate of Bethel Church in Redding, California and precipitate a dramatic church split with no qualms of regret or questioning of God. A thousand congregants exited as ‘revival’ commenced. Johnson’s dreams and visions made God’s will and favor ‘too obvious to miss’. The year was 1996, the beginning of the Johnson era which is now percolating throughout the world via iBethel TV and ‘School of the Supernatural’ training courses, to even such remote locations as mine. Because of the ongoing attention given to this controversial figure I have dusted off my copy of the book and re-attempted to read beyond the first offsetting chapter in order to write a review.  Unfortunately,  Chapter One’s disconcerting emphasis on subjective experiential reality as the evidence of God’s favor and also the means of personal transformation continues throughout.

Topics covered include:

--God’s favor—how to get it, increase it, and pass it on;

--God’s manifest presence and how to position ourselves to experience it and even ‘attract’ it;

--Jesus, our perfect role model;

--Classic encounters with God—the testimonies of such as Evan Roberts, John G. Lake, Finney, Wigglesworth, T.L. Osborn and the apostle, Paul;

--Healing, as included in the atonement;

--The Joy of the Lord (and holy laughter);

--Reflecting the Glory of God

But the overriding theme of the book is the necessity to “lock into [God’s] manifest presence and live for nothing else”(60), an emphasis that calls into question whether we as believers are really called to live by faith or by tangible experiences? Is experiencing God’s ‘manifest presence’ in this lifetime truly our primary calling? There seems to be confusion over what a growing relationship with God is expected to look like, and an unhealthy emphasis on pursuing subjective encounters with God as the primary means to growth.

In handling his themes Johnson’s matter-of-fact writing style often gives flawed logic and rhetoric the place of sound exegesis of Scripture. Conjecture comes across as established fact. Biblically based objections are brushed aside as irrelevant. These factors make his book an unlikely read for the serious Bible student, while offering a potentially toxic mix to the undiscerning—toxic in its intolerant sectarian bent. Johnson’s inaccurate representation and even mockery of orthodox theological points-of-view that differ from his own is unfortunate. His use of snide aphorisms undermines his ability to communicate effectively with those who oppose him. For example: “Two thousand years ago all sickness was from the devil and healing was from God; today people teach that sickness is from God and those who pursue a healing ministry are from the devil (or out of balance, at best.)”(105) Confusing divisive misstatements such as these and the fluid mixture of truth and error on any given page make this a book I cannot recommend despite the scattered bits of wise insight.

However, it would be inaccurately disparaging to imply that Johnson’s entire book is about experiences, or that none of it is based on objective truth. To the contrary, Johnson does cite Scripture throughout and makes many valid points. For instance, he underlines the importance of such things as: seeking God’s approval rather than man’s, knowing God experientially--not just intellectually, and understanding and extending to the world God’s compassionate nature. Johnson is passionate about seeing the power and love of God transform lives.

Where he errs is in extrapolating from a verse or Scriptural illustration with the use of logic (often flawed) to reach a predetermined conclusion, rather than comparing Scripture with Scripture and confirming his suppositions from a careful exegesis of the whole counsel of God. His self-assured style of writing (similar to his speaking) gives an impression of absolute truth where in fact he is speaking from supposition, conjecture or opinion. His narrowly defined usage of terms like ‘the favor of God’, the ‘manifest presence’ and ‘passion’ give a subjective fogginess to his teaching.

Bill Johnson writing is reactionary. Herein lies his greatest vulnerability. He has obviously had many critics and refers repeatedly and disparagingly to ‘some people…’ In his frustration with anything that smacks of powerless religion (59) (or lacks external displays of the supernatural), Johnson voices a strong bias against theologians, Bible teachers, and those well versed and trained in Bible study, likening them to the Pharisees who alone received Jesus harsh judgment. “The ones most trained in Scripture were the ones who didn’t recognize Him for who He was” and claiming it is those aware of personal need that will be enabled to “recognize that which God is doing in the earth.” (112) Johnson sharply condemns ‘self-appointed watchdogs’ who are ‘slandering some of God’s best friends’ (those with ‘signs’ accompanying their ministry). He faults those who want to be ‘doctrinally safe’ at the expense of ‘relationally safe’ and foresees a desirable move away from churches centered around good doctrine (denominationalism) to those gathered around ‘fathers’ (those exhibiting power). In separating power from sound doctrine in this way and calling criticism ‘slander’, Johnson cuts himself off from the part of the Body he most needs in order to grow soundly in Christ. He opens up himself and his followers to the likelihood of serious deception.

Ironically, it is Johnson’s unbalanced emphasis on the earthly ministry years of Christ, to the exclusion of the whole counsel of Scripture, that lead him into some of the most serious doctrinal errors. He teaches that Christ laid aside His deity and became entirely human as a role model for believers of all time to follow. This is the kenosis heresy that was battled in the early church. It is a subtle deception that leads to the assumption that Jesus’ life was primarily about being a role model and that whatever He did, every believer has a mandate to do also. As Johnson states: “Jesus Christ is perfect theology….He is the will of God.”(184) We need not pray “If it be Thy will” as though it were unclear. If we see it in the life of Christ it is God’s will for us today. If not,then it is not God’s will. Johnson specifically cites Jesus’ commissioning of the twelve to: ‘heal the sick, raise the dead, cast out demons, and cleanse lepers’ (Mt.10:8) as the job description of all believers—the ‘overflow of the face of God encounter’(107) What he neglects to emphasize is that the gospel is about Jesus’ death and resurrection. His miracles were specific evidence that He is indeed the Son of God (Jn.20:31), and are Biblically cited as evidence of His deity (Jn.10:38). Furthermore, God’s will for believers differs from one to another believer. We do not all have the same calling or gifting, nor will each individual relationship with the Father be accompanied by overt supernatural encounters with Him.

I submit to you this review in sincere intent to fulfill my part in the Body of Christ—to promote truth and point out error, for all our sakes.  I close with some of Bill Johnson’s own sayings for your consideration. With which do you agree? Can you find Biblical support? Which contain logical fallacies?

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“There’s no clearer way (to Christlikeness) than through personal encounters with Him.”(70)

“…our commission [is] to imitate Christ in destroying the works of the devil and performing signs and wonders.”(30)

“Most of what we need in life will be brought to us, but most of what we want we’ll have to go and get.” (107)

“Today it is accepted for leaders to teach that God brings calamity because He knows it will draw us nearer to him. If that line of thought were true, then mental hospitals and cancer wards would be glowing with God’s manifest presence as all their patients would have drawn near to God and been transformed into the likeness of Jesus.”(104)

“One of the most important features of the gospel message is that the nature of the Father is perfectly seen in Jesus Christ.”(106)

“What was the nature of God that Christ reveals?”(102)

“If we don’t know how to receive [honor] correctly, we will have no crown to throw at His feet.”(205)

“We tend to manifest his likeness in equal measure to how deep our encounters have been.”(219)

“Powerlessness demands an explanation or a solution. Blaming God seems to be easier than it is to take responsibility and pursue an encounter with Him that changes our capabilities in ministry.” (105)

“The absence of the supernatural is intolerable.”(84) “It’s never ok to live short of the miraculous… We owe Him (Jesus) miracles as a testimony that He is alive and that His face is turned toward us.”(189)

“Full repentance and transformation can only take place through real encounters with God—through actual experiences with His power and grace.”(72)

“God is in a good mood.” (194)

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Until we ‘attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood’…

--LS

Growing Up Amish—Wagler

Growing Up Amish
by Ira Wagler
Tyndale: 2011,271pp.

Down through time many a teen has packed his bags and run away from home. Not often has running away proven to be the idyllic solution envisioned. And so it was with Ira Wagler, only his story is compounded by the complexities of growing up in an old-order Amish community where one’s unquestioned destiny is to remain Amish and damnation is the sure fate of any who leave the shelter of their Amish upbringing. Ira does run away, not once, not twice, but four times before he can escape the tentacles of obligation and guilt that seem always to insure his reluctant return.

This is his home-spun tale of what it is like to be Amish—the good, the tough, and the stifling aspects of such a ‘world’. And it is his testimony of overcoming the impossible expectation and burden of ‘just decide what’s right and then do it!’ It is a story of struggle and dogged determination and finally of relief coming from an unexpected source.

The story is an easy rambling read, with moments of suspense but mostly of the commonplace details of life in a community where horse and buggy are standard transportation, and courtship is a strictly structured affair. Gossip takes the place of telephones and hymnsings the place of radios. Although not an especially riveting read it is an unusual insider’s view of what it means to be Amish. There is always a sense that the story is building to something, but only in the final two chapters is the angst resolved, this angst of longing for freedom and something more but always returning to the disappointingly tried and true.

Freedom comes after a desperate one-sentence prayer to the God Ira has never addressed without the use of a little black prayer book. An unexpected friendship with someone who has found forgiveness and life in knowing God personally, turns Ira’s life around. Then suddenly with Ira’s discovery of the real key to freedom from the oppressive guilt and obligation that have dogged his life for ten years, the story is over and the reader is left wondering how Ira’s new-found faith in a personal God really played out. How did he find his way in the big wide world outside his Amish heritage? This abrupt two chapter finish after thirty-two chapters of lead-up leaves the book feeling unbalanced and mildly dissatisfying. But its rare glimpse into the world of the little-known Amish makes the read worthwhile, and news is there’s a sequel in the works.

In addition to giving insight into Amish culture, this book offers any parent an opportunity to look at life through a coming-of-age child’s perspective and to consider: how are values best passed on? Ira is quite candid in reflecting on his parents’ virtues and vices and on the values that stuck despite his chafing to be free. So if you’re looking to slow the pace of life for a bit, try Growing Up Amish.  I found my copy at the local public library!

--LS

Called to Controversy—Rosen

Called to Controversy:
The Unlikely story of Moishe Rosen and the founding of Jews for Jesus

Thomas Nelson: 2012, 307pp

“Christ-lover” was the worst insinuation Moishe’s uncle could use to discredit him. To believe in Jesus as the Messiah was to be a traitor to one’s Jewishness. But once Moishe believed he never turned back. When he prayed for God to send a modern-day Paul to bring the Gospel to contemporary Jews, God’s answer was to call Moishe to full-time ministry. His daughter here details the circumstances surrounding his upbringing in a cynical but loyal Jewish home, his conversion to Christianity, his marriage and schooling and then the years of ministry with ABMJ (American Board of Missions to the Jews) which both prepared and propelled him to found “Jews for Jesus” in the early 70’s. His innovative strategies revolutionized Jewish evangelism and what started as a radical independent group of free-thinkers geared to reaching the Jewish hippie subculture of the 60’s and 70’s has grown to become a well-respected international organization committed to introducing Jews to Jesus.

Moishe was an opinionated visionary with a passion that inevitably polarized not only his target audience, but those who ministered with him. Delicately his daughter writes from multiple points of view to give a balanced perspective of Moishe’s strengths and weaknesses. While his life story compels the reader to acknowledge that God uses flawed people, it also inspires and challenges. There is clearly also an agenda here to make peace with those who were rubbed the wrong way by Moishe’s personality and leadership style. The attendant details are often lengthened beyond the average reader’s interest but that is no reason to miss this remarkable story of a man with a single-minded passion to make Jesus known in his lifetime.

This book will be of particular interest to mission leaders and to believers interested in Jewish evangelism. It also lends a counter-perspective to Christian ministries seeking to revive Judaism in the church. A short appendix written by Moishe strongly cautions believers against promoting Judaism at the expense of bringing the Gospel to the Jews.

Not to be missed are Moishe’s sage aphorisms heading each of the thirty-two chapters. The final one being: “Death can be a friendly nap when you know you’ll awake to see your best Forever Friend, Jesus.” (Moishe died in May of 2010.)

I received a complimentary copy of this book from the publisher via the BookSneeze blogger review program in exchange for an honest review.

--LS

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.”

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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)