Church Interactive

One congregation's transformation of an abandoned supermarket to a high-tech worship and outreach center--all on a shoestring budget.

Five years ago, Living Word Fellowship Church was an abandoned grocery store--35,000 square feet of leaking pipes and flickering light bulbs, the floor strewn with abandoned mattresses and debris from homeless people who had made the building their temporary home.

Now, 650 worshipers from 35 nations call this Lauderhill, Florida, church home, and the building serves as a model of what a congregation can do in an area where property is scarce and resources limited.

Tony Palmisano planted Living Word 13 years ago in a former Shriners Hall three miles from its current location. His desire was to build a multiethnic church, reflecting the diversity of the greater Fort Lauderdale area. But the neighborhood surrounding the church was a primarily white, affluent community--and that became the makeup of the church.

"We tried everything we could to make our church welcoming to different cultures," Palmisano says with a smile. "But everyone looked like they were from Nebraska."

The change came when Living Word was given the opportunity to purchase an abandoned supermarket three miles away in an area of town known for its cultural diversity. Palmisano recalls how the congregation of 250--with $4,000 in the bank--quickly scraped together enough cash to pay for the building.

One man offered the church $50,000 worth of stock that increased in value to $92,000 in a matter of weeks. Electricians and plumbers donated labor and supplies for restoring the building and the city of Lauderhill waived fees.

Almost five years later, Living Word has utilized all but 8,500 square feet of the facility--one that boasts a high-tech sanctuary with seats for 500, a youth center with pool tables and a snack bar, a kitchen, offices for a full-time staff of eight and children's classrooms.

"The miracle is not what we've done," Palmisano says. "It's what we've done with nothing." The secret? "We believe that our volunteers are the key. We have 150 volunteers alone to minister to the 220 kids here at Living Word."

Soon after the church moved to its current home, Palmisano's dream for a multiethnic congregation began to take shape. Now, Living Word holds an annual service celebrating the different nationalities represented by people who attend the church. The most recent count was 34.

"And these are people who were not born in the United States," Palmisano says with a smile. "I've discovered now how difficult it is to lead all these cultures in one place--everyone has to give up something to make it work."

Palmisano attributes the success in this area not only to the location change, but also to a willingness--and desire--to creatively meet felt-needs in the diverse community Living Word calls home.

"We wanted to reach the lost, but traditional methods, such as knocking on doors, have not worked here," he says. "Our methodology had to change--there were needs in this city that we had to meet."

As a result, the church is raising money to convert the remaining space in the building to a youth center and recently launched Impact Regional Development Corporation (IRDC), a faith-based community-development organization. Based at Living Word, IRDC serves needs in the neighborhood through a food pantry, computer and accounting classes and after-school activities for children.

Outreach isn't the only area in which Living Word is applying creative methodology. The church was recently highlighted in the lifestyle section of a regional newspaper, the South Florida Sun-Sentinel, for its use of Who Wants to Be a Millionaire-style polling technology.

Palmisano became intrigued while he watched the real-time audience polling data being scrolled along the bottom of the TV screen on ESPN. He thought, Why couldn't something like this be incorporated into sermons to stimulate congregational interaction?

He discovered the solution in a company that sells a polling device for use in educational settings. The EduCue Personal Response System (PRS) is composed of TV remote-style transmitters that send a signal to a computer connected to a projection screen.

The class instructor--or, in this case, the preacher--asks a question of the audience members, who in turn punch a number corresponding to an answer on a keypad. The results are instantaneously displayed on a bar graph on the screen.

At the beginning of the service, attendees have the option of picking up a PRS transmitter in the foyer. Then, during the sermon, Palmisano will ask a question related to the text, or query the congregation on their opinion on some topic related to the sermon.

He notes that the PRS system has noticeably increased the attentiveness of the congregation--particularly those using the transmitters. It has also provided some unique opportunities for personalized ministry.

Palmisano recalls a sermon in which he was teaching on the family conflicts passed on from Abraham and Isaac to Jacob and his sons. He asked the poll question, "How many of you have issues in your family and believe that God is able to bring healing to them?" Although 92 percent answered "yes," 4 percent weren't sure, and another 4 percent answered "no."

"The whole dynamic changed as the congregation realized that there were people there who thought this problem was bigger than God," Palmisano says. "Everyone was reaching out to the 8 percent who weren't sure."

In addition to the PRS system, the sanctuary at Living Word is wirelessly networked so people who bring laptop computers to church can follow detailed sermon notes.

These high-tech additions have increased preparation time for Palmisano, and he says they have made him think more about asking the right questions and shaping his sermons to be understood by people in the pews. However, he's ready to shut it all down if it ever detracts from the simple message of the gospel and the teaching of the Word.

"You cannot put together questions and then come up with a message," he says. "I have to determine that this never takes away from the things of God."

by Matt Green
from Ministry Today magazine
Nov/Dec 2004

The Unusual Suspects

True apostleship is not a matter of aspiration but of obedience.

Who in the world would ever want to be an apostle? Lest we think it an avenue of worldly advancement, let's ponder the plight foretold by Jesus for apostles: at best, persecution; at worst, death (see Luke 11:49; Matt. 10:17).

Lest we think it a role reserved for the intellectually or spiritually superior, let's recall how Matthew was chosen: with a pair of dice (see Acts 1:26).

Lest we think it a path to the finer things in life, let's remember Paul's station: "hungry ... thirsty ... in rags ... homeless ..." (1 Cor 4:11, NIV).

No, apostleship is not a matter of aspiration but of obedience. It's a divine call that often comes unexpectedly upon those whom God chooses--not necessarily those who would appear to have all the talent, charisma and spiritual power needed to fill the shoes of an apostle.

Sure, apostles are those who have made themselves available for the purposes of God, and they are often gifted with passion and skills fitting their callings. But most ultimately find themselves dumbfounded by the ways in which He ends up using them in His kingdom.

I must confess that I've been dubious about the existence of modern-day apostles. Like C. Peter Wagner, I'm no fan of the self-appointed ones. And I'm not sure whether I like using the title as a form of address. (As a second-generation Pentecostal, "brother" or "sister" works just fine for me.)

But my skeptical leanings were cured by talking to Samuel Lee and Kayy Gordon and reading about Zhang Rongliang in preparation for "Apostles Among Us".

Each of these are consumed with the desire to see others pick up the baton of ministry and go further than they have. And they are too busy equipping pastors and strategizing how to reach nations to worry about titles.

The "apostle debate" is not over yet: Will denominations seek to encourage apostolic church-planting and mentorship models that are bearing so much fruit in the non-Western world?

Will apostolic networks address the concerns of accountability and sound theology--all while warding off the trend toward institutionalism that threatens historic denominations?

Both must avoid the triumphalistic notion that God works through only one type of church structure and accept the fact that ecclesiastical governments are only temporary. They exist for the sake of the church's function, which is to equip the saints--until Jesus returns.

As you read this issue of Ministries Today, I hope you'll find--like I did--that wherever God is building His church, apostles are laying the foundation.

The titles they wear may differ with the expressions of time and culture, but their function is the same: plant congregations, equip leaders, confront demonic powers and marshal resources for kingdom purposes.

Even the crustiest of skeptics would agree

by Matt Green
from Ministry Today magazine
Nov/Dec 2004

Church Interactive

One congregation's transformation of an abandoned supermarket to a high-tech worship and outreach center--all on a shoestring budget.

Five years ago, Living Word Fellowship Church was an abandoned grocery store--35,000 square feet of leaking pipes and flickering light bulbs, the floor strewn with abandoned mattresses and debris from homeless people who had made the building their temporary home.

Now, 650 worshipers from 35 nations call this Lauderhill, Florida, church home, and the building serves as a model of what a congregation can do in an area where property is scarce and resources limited.

Tony Palmisano planted Living Word 13 years ago in a former Shriners Hall three miles from its current location. His desire was to build a multiethnic church, reflecting the diversity of the greater Fort Lauderdale area. But the neighborhood surrounding the church was a primarily white, affluent community--and that became the makeup of the church.

"We tried everything we could to make our church welcoming to different cultures," Palmisano says with a smile. "But everyone looked like they were from Nebraska."

The change came when Living Word was given the opportunity to purchase an abandoned supermarket three miles away in an area of town known for its cultural diversity. Palmisano recalls how the congregation of 250--with $4,000 in the bank--quickly scraped together enough cash to pay for the building.

One man offered the church $50,000 worth of stock that increased in value to $92,000 in a matter of weeks. Electricians and plumbers donated labor and supplies for restoring the building and the city of Lauderhill waived fees.

Almost five years later, Living Word has utilized all but 8,500 square feet of the facility--one that boasts a high-tech sanctuary with seats for 500, a youth center with pool tables and a snack bar, a kitchen, offices for a full-time staff of eight and children's classrooms.

"The miracle is not what we've done," Palmisano says. "It's what we've done with nothing." The secret? "We believe that our volunteers are the key. We have 150 volunteers alone to minister to the 220 kids here at Living Word."

Soon after the church moved to its current home, Palmisano's dream for a multiethnic congregation began to take shape. Now, Living Word holds an annual service celebrating the different nationalities represented by people who attend the church. The most recent count was 34.

"And these are people who were not born in the United States," Palmisano says with a smile. "I've discovered now how difficult it is to lead all these cultures in one place--everyone has to give up something to make it work."

Palmisano attributes the success in this area not only to the location change, but also to a willingness--and desire--to creatively meet felt-needs in the diverse community Living Word calls home.

"We wanted to reach the lost, but traditional methods, such as knocking on doors, have not worked here," he says. "Our methodology had to change--there were needs in this city that we had to meet."

As a result, the church is raising money to convert the remaining space in the building to a youth center and recently launched Impact Regional Development Corporation (IRDC), a faith-based community-development organization. Based at Living Word, IRDC serves needs in the neighborhood through a food pantry, computer and accounting classes and after-school activities for children.

Outreach isn't the only area in which Living Word is applying creative methodology. The church was recently highlighted in the lifestyle section of a regional newspaper, the South Florida Sun-Sentinel, for its use of Who Wants to Be a Millionaire-style polling technology.

Palmisano became intrigued while he watched the real-time audience polling data being scrolled along the bottom of the TV screen on ESPN. He thought, Why couldn't something like this be incorporated into sermons to stimulate congregational interaction?

He discovered the solution in a company that sells a polling device for use in educational settings. The EduCue Personal Response System (PRS) is composed of TV remote-style transmitters that send a signal to a computer connected to a projection screen.

The class instructor--or, in this case, the preacher--asks a question of the audience members, who in turn punch a number corresponding to an answer on a keypad. The results are instantaneously displayed on a bar graph on the screen.

At the beginning of the service, attendees have the option of picking up a PRS transmitter in the foyer. Then, during the sermon, Palmisano will ask a question related to the text, or query the congregation on their opinion on some topic related to the sermon.

He notes that the PRS system has noticeably increased the attentiveness of the congregation--particularly those using the transmitters. It has also provided some unique opportunities for personalized ministry.

Palmisano recalls a sermon in which he was teaching on the family conflicts passed on from Abraham and Isaac to Jacob and his sons. He asked the poll question, "How many of you have issues in your family and believe that God is able to bring healing to them?" Although 92 percent answered "yes," 4 percent weren't sure, and another 4 percent answered "no."

"The whole dynamic changed as the congregation realized that there were people there who thought this problem was bigger than God," Palmisano says. "Everyone was reaching out to the 8 percent who weren't sure."

In addition to the PRS system, the sanctuary at Living Word is wirelessly networked so people who bring laptop computers to church can follow detailed sermon notes.

These high-tech additions have increased preparation time for Palmisano, and he says they have made him think more about asking the right questions and shaping his sermons to be understood by people in the pews. However, he's ready to shut it all down if it ever detracts from the simple message of the gospel and the teaching of the Word.

"You cannot put together questions and then come up with a message," he says. "I have to determine that this never takes away from the things of God."

by Matt Green
from Ministry Today magazine
Nov/Dec 2004

The Unusual Suspects

True apostleship is not a matter of aspiration but of obedience.

Who in the world would ever want to be an apostle? Lest we think it an avenue of worldly advancement, let's ponder the plight foretold by Jesus for apostles: at best, persecution; at worst, death (see Luke 11:49; Matt. 10:17).

Lest we think it a role reserved for the intellectually or spiritually superior, let's recall how Matthew was chosen: with a pair of dice (see Acts 1:26).

Lest we think it a path to the finer things in life, let's remember Paul's station: "hungry ... thirsty ... in rags ... homeless ..." (1 Cor 4:11, NIV).

No, apostleship is not a matter of aspiration but of obedience. It's a divine call that often comes unexpectedly upon those whom God chooses--not necessarily those who would appear to have all the talent, charisma and spiritual power needed to fill the shoes of an apostle.

Sure, apostles are those who have made themselves available for the purposes of God, and they are often gifted with passion and skills fitting their callings. But most ultimately find themselves dumbfounded by the ways in which He ends up using them in His kingdom.

I must confess that I've been dubious about the existence of modern-day apostles. Like C. Peter Wagner, I'm no fan of the self-appointed ones. And I'm not sure whether I like using the title as a form of address. (As a second-generation Pentecostal, "brother" or "sister" works just fine for me.)

But my skeptical leanings were cured by talking to Samuel Lee and Kayy Gordon and reading about Zhang Rongliang in preparation for "Apostles Among Us".

Each of these are consumed with the desire to see others pick up the baton of ministry and go further than they have. And they are too busy equipping pastors and strategizing how to reach nations to worry about titles.

The "apostle debate" is not over yet: Will denominations seek to encourage apostolic church-planting and mentorship models that are bearing so much fruit in the non-Western world?

Will apostolic networks address the concerns of accountability and sound theology--all while warding off the trend toward institutionalism that threatens historic denominations?

Both must avoid the triumphalistic notion that God works through only one type of church structure and accept the fact that ecclesiastical governments are only temporary. They exist for the sake of the church's function, which is to equip the saints--until Jesus returns.

As you read this issue of Ministries Today, I hope you'll find--like I did--that wherever God is building His church, apostles are laying the foundation.

The titles they wear may differ with the expressions of time and culture, but their function is the same: plant congregations, equip leaders, confront demonic powers and marshal resources for kingdom purposes.

Even the crustiest of skeptics would agree

by Matt Green
from Ministry Today magazine
Nov/Dec 2004

Can You Hear Me Now?

Prophecy is God's way of giving us a second chance to listen and obey.

Prophets bug me. I think they're supposed to. I'm not usually patient enough to pursue what Mike Bickle calls the "horrible" task of discernment. Like an irritable judge, I prefer to bang my gavel and pronounce bogus any prophecy I can't get my arms around.

The funny thing is, I have no aversion to digging out a commentary and poring over a lexicon to determine what Ezekiel and Zechariah were saying in their sometimes-enigmatic prophecies.

Now, I would never suggest that the words of modern-day prophets should be handled with the same reverence as the oracles of biblical prophets that have found a place in the canon.

But, any time God speaks--or we think He may be speaking--we should listen up, discern and apply what we hear ... whether He chooses to speak through the pages of Scripture, the lips of a prophet or the mouth of an ornery donkey.

Why? Because when the God of the universe speaks to His creation through prophecy, it is an act of great mercy--especially since He has already spoken in Scripture.

Some may say that God has said all He ever needed to say in His written Word. They're right. But more than bringing new revelation, prophecy is often most valuable when it reminds God's people of what He has already said. Consider the warnings and judgments of the major and minor prophets, which ultimately have their foundation in the covenant stipulations of Deuteronomy.

The two most prolific authors of Scripture, Moses and Paul, both lamented not the abundance of prophecy but its dearth.

Several Israelites came to Moses complaining about the spontaneous outbursts of unexpected prophets Eldad and Medad, and Moses replied, "'I wish that all the Lord's people were prophets and that the Lord would put his Spirit on them!'" (Num. 11:29, NIV).

Paul echoed Moses' sentiments when he said, "I would like every one of you to speak in tongues, but I would rather have you prophesy" (1 Cor. 14:5).

This enthusiasm for the prophetic was not born out of inexperience. Both Moses and Paul were aware of the controversy that prophecy would bring the people of God. But they were more concerned about the spiritual famine Amos speaks of--"a famine of hearing the words of the Lord" (see Amos 8:11).

Sure, God doesn't have to send us prophets, but isn't it just like Him to give us a second chance to listen and obey?

As you read this issue of Ministries Today, I pray that you'll be challenged to embrace prophetic ministry. Fraudulent prophets will always be with us, as will sneaky evangelists, abusive pastors, heretical teachers and power-hungry apostles.

But, if we allow our fear of the counterfeit to shake our faith in the authentic, we may miss out on hearing God speak.

by Matt Green
from Ministry Today magazine
Sep/Oct 2004

Can You Hear Me Now?

Prophecy is God's way of giving us a second chance to listen and obey.

Prophets bug me. I think they're supposed to. I'm not usually patient enough to pursue what Mike Bickle calls the "horrible" task of discernment. Like an irritable judge, I prefer to bang my gavel and pronounce bogus any prophecy I can't get my arms around.

The funny thing is, I have no aversion to digging out a commentary and poring over a lexicon to determine what Ezekiel and Zechariah were saying in their sometimes-enigmatic prophecies.

Now, I would never suggest that the words of modern-day prophets should be handled with the same reverence as the oracles of biblical prophets that have found a place in the canon.

But, any time God speaks--or we think He may be speaking--we should listen up, discern and apply what we hear ... whether He chooses to speak through the pages of Scripture, the lips of a prophet or the mouth of an ornery donkey.

Why? Because when the God of the universe speaks to His creation through prophecy, it is an act of great mercy--especially since He has already spoken in Scripture.

Some may say that God has said all He ever needed to say in His written Word. They're right. But more than bringing new revelation, prophecy is often most valuable when it reminds God's people of what He has already said. Consider the warnings and judgments of the major and minor prophets, which ultimately have their foundation in the covenant stipulations of Deuteronomy.

The two most prolific authors of Scripture, Moses and Paul, both lamented not the abundance of prophecy but its dearth.

Several Israelites came to Moses complaining about the spontaneous outbursts of unexpected prophets Eldad and Medad, and Moses replied, "'I wish that all the Lord's people were prophets and that the Lord would put his Spirit on them!'" (Num. 11:29, NIV).

Paul echoed Moses' sentiments when he said, "I would like every one of you to speak in tongues, but I would rather have you prophesy" (1 Cor. 14:5).

This enthusiasm for the prophetic was not born out of inexperience. Both Moses and Paul were aware of the controversy that prophecy would bring the people of God. But they were more concerned about the spiritual famine Amos speaks of--"a famine of hearing the words of the Lord" (see Amos 8:11).

Sure, God doesn't have to send us prophets, but isn't it just like Him to give us a second chance to listen and obey?

As you read this issue of Ministries Today, I pray that you'll be challenged to embrace prophetic ministry. Fraudulent prophets will always be with us, as will sneaky evangelists, abusive pastors, heretical teachers and power-hungry apostles.

But, if we allow our fear of the counterfeit to shake our faith in the authentic, we may miss out on hearing God speak.

by Matt Green
from Ministry Today magazine
Sep/Oct 2004

Speaking for God

The modern prophetic movement attempts to confront the extremes of suppression and sensationalism--and challenge the church to listen up.

Since the days of Moses, prophets have been serving as God's messengers ... and stirring up plenty of controversy along the way.

Like their ancient predecessors, today's prophets aren't afraid to step on a few toes if it means getting the word out. And, just as biblical prophets often went unappreciated, many modern-day prophets face disregard and outright criticism--both inside and outside the church. This is true even in the charismatic/Pentecostal community, which embraces the continuation of the fivefold ministries but still wrestles with the practical aspects of releasing those gifts.

Cindy Jacobs, a popular author and co-founder of Generals of Intercession, argues that there is a "serious double standard" in how prophetic ministry is judged in comparison to the other fivefold gifts. And she believes it is leading legitimate prophets to squelch their gifts.

"We're so critical toward the prophetic gift, yet a pastor or teacher could get up and say the same things--supposedly under the influence of the Holy Spirit--in their sermons and not have any accountability for it," Jacobs says. "The same excesses that have plagued the prophecy movement have affected the other gifts."

Ted Haggard, pastor of New Life Church in Colorado Springs, Colorado, and president of the National Association of Evangelicals, counters that most charismatics and Pentecostals heartily support prophetic ministry, but are legitimately reacting to excesses unique to the prophetic movement.

"I don't think the church has rejected the prophets of our generation," he contends. "I do believe, though, that we have many false prophets who feel persecuted because they believe they are authentic--thus the illusion that prophetic ministry is more controversial than it actually is."

What are those excesses, and how should they be addressed by leaders in the body of Christ? Moreover, how can today's prophets communicate their message effectively, not just to the church but to the world around us?

Money plays a key role in this issue. Similarly, the need for accountability and the presence of false and "conditional" prophecies comes into play as well.

With all the challenges surrounding prophetic ministry, some may suggest that it should be avoided altogether. After all, how can something so controversial be any good for the church?

However, even its most vocal critics argue that the benefits prophets bring to the church far outweigh the challenges that come with this gift.

CLEAR SIGNS

For C. Peter Wagner the signs are clear that God is using modern-day prophets to an extent unmatched since biblical times. The former cessationist-turned-cheerleader for the prophetic movement cites several readily confirmed prophecies given by his friend, Chuck Pierce.

During services December 8 and 9, 2003, Pierce prophesied in relation to the war in Iraq that "the strongman that has not been found will now be found." Iraqi dictator Saddam Hussein was arrested December 13.

On May 5, 2004, the day before the National Day of Prayer, Pierce prophesied that God would open the nation to prayer in an unprecedented way on the next day. He said that God would confirm this word by blanketing Washington, D.C., with hail. Sure enough, hail fell on May 6, the National Day of Prayer.

Wagner says that such fulfillments bring legitimacy to the movement and assure believers that God is hearing their prayers. "When something like this happens, it builds faith tremendously," he contends. "Especially when there are factors of timing and tangible things."

Few have experienced the controversy of the prophetic movement more intensely than Mike Bickle, who was pastor of Kansas City Fellowship (KCF) in Kansas City, Missouri, in 1990 when the ministry of several prophets in his church brought criticism from a group of charismatic pastors in the city. Although the late Vineyard founder John Wimber came to assist in reconciling the various parties involved, several leaders ultimately parted ways.

Bickle cites two dramatic fulfillments of prophecies given by a former KCF prophet, who named specific dates several months in advance and stated that God would judge "the secular arena in the United States" and then judge "the church."

The day the prophet predicted God would judge the secular arena (October 19, 1987) has since become known as "Black Monday," the worst single-day decline in the U.S. stock market since 1914. On the day he predicted God would judge the church (February 21, 1988), televangelist Jimmy Swaggart confessed to moral failure.

But critics of the movement suggest that such fulfillments cannot make up for numerous prophecies that never come to fruition or are unverifiable at best.

Ted Haggard is a supporter of prophecy--his church has numerous prophets in active, recognized ministry. But he is concerned that relationships can sometimes get in the way of judging true and false prophecy.

"If we like someone who gives a prophecy, we don't scrutinize it like we would if the relational ties were not there," he says. "As a result, we've had many false prophecies explained away to the dismay of those who believe that prophecy should, in fact, be true."

For instance, on January 10, 2004, a controversial leader in the prophetic community gave a word in response to Osama bin Laden's prediction on Arab television that the United States would experience a catastrophe within 35 days.

The prophet stated, " ... In the same period that bin Laden predicted catastrophe against this nation, I shall bring him forth, I shall raise him out of his own hiding place, and I will bring him to a place of accountability."

Asked to explain the prophecy's apparent lack of fulfillment, the prophet responded that his prophecy was "interpreted incorrectly" and that "it did not specify a particular day that the 35 days would commence."

While Haggard believes that everyone in the body has gifts for ministry, he suggests that the popular prophetic movement has motivated people to prophesy who are not called to be prophets.

"Flippant encouragement to prophesy has led to a massive proliferation of using God's name in vain," Haggard contends. "This causes controversy because all believers desire that God's name and Word be honored."

Mike Bickle says that prophetic ministry in the United States today is still immature in its expression and that even the most well-known prophets miss the mark sometimes.

He notes that the prophet who predicted judgment of the secular arena and the church has since given several prophecies that were not fulfilled--including a time-sensitive prediction that California would be destroyed by an earthquake.

However, the fulfillments Bickle has seen have led him to exercise caution in labeling prophets as "false," even when their predictions do not come to pass.

"The easy response is to discount a prophetic person who gets it wrong," he says. "That's not the right response. We have the 'horrible' job called discernment."

Instead of false prophecy, Bickle identifies much that occurs in current prophetic circles as "soulish" or "humanly generated," claiming that it comes from people who are genuinely sincere, but ultimately overzealous and attention-seeking.

"There is a substantial amount of humanly generated activity in the name of the prophetic," he says. "Just as there is humanly generated preaching in the teaching ministry and humanly generated evangelism in evangelistic ministry."

"I see genuine prophetic ministry increasing radically, but the hype, human zeal and religious enthusiasm will increase as well," he notes.

"Ultimately, critics will have more opportunities to be convinced, but there will be plenty of opportunities for them to write it all off if they want to."

UNDER THE MICROSCOPE

Many argue that this human element in prophecy necessitates a commitment to examining every prophecy in light of Scripture--and ultimately pursuing some form of accountability.

Michael Fletcher, pastor of the 3,000-member Manna Church in Fayetteville, North Carolina, is an advocate of prophetic ministry, but argues that many of the problems surrounding the prophetic movement arise when personal and prophetic experiences are elevated in authority beyond Scripture.

"Whenever you allow the prophetic to interpret scriptures--a prophetic hermeneutic--then you have a whole new set of meanings and ideas that may be derived from Scripture but are not grounded in it," he suggests. "That makes us all look flaky."

Clem Ferris, a prophetic leader with Grace Churches International, based in Chapel Hill, North Carolina, agrees, suggesting that the current spiritual climate--which he describes as "apocalyptic"--sometimes creates an environment for imbalance in prophetic ministry.

"Imbalance comes from the subjective nature of the prophetic word," he says. "There is the temptation of sensationalism, not guarding against a spirit of error."

His solution? "The subjectivity of the prophetic word can only be balanced by the objectivity of the written Word," he says. "Therefore, prophetic ministries today must maintain an orientation to sound and systematic theology in their own lives, while constantly being subject to the judgment of the written Word of God."

Ferris suggests that prophecy is by nature fallible and imperfect--underscoring the need for biblical scrutiny. "We must remember that we are not judging people here," he notes. "Only the message and the spirit that drives it."

Fletcher agrees, citing Paul's contention that "we know in part and we prophesy in part" (see 1 Cor. 13:9).

"That means that prophecy comes from God, but it passes through the soul of the prophet--allowing his or her impression of the word or picture to be included with the word given," he says.

"If the prophet allows more of his own impression to win the day, he can misunderstand what God is trying to say--or, the listener can misunderstand what God is saying."

THE 'JONAH FACTOR'

At no time is the prophetic movement more vulnerable to criticism than when its members describe events in the future that they believe will occur. Like the prophet Jonah, they find themselves in a particularly tight spot when they predict disaster with the implication that it will be averted by repentance.

C. Peter Wagner notes the instance of a well-known prophet predicting in 1998 that portions of California would fall into the ocean as the result of an earthquake. Because of the prophet's respect in the prophetic community, many responded to the message, scheduling intercessory-prayer events throughout California.

While the disaster never occurred, Wagner does not question the validity of the prophecy, noting that the prediction--like that of Jonah--came with an implicit condition: "Repent, and disaster will be averted."

Critics would contend that this is merely a convenient ex post facto explanation for a false prophecy, since--unlike Nineveh--there was no tangible evidence that California experienced large-scale repentance or spiritual renewal.

In the late '90s, prophetic messages abounded detailing the coming Y2K cataclysm, but many fears were debunked in 1999 long before the ball dropped in Times Square. As a result, prophecies began to take a decidedly conditional tone--highlighting the potential for disaster, but admitting that God could change His mind.

For instance, Bill Hamon, an author of numerous books on prophetic ministry, issued a "consensus of nationally known prophets on Y2K" derived from a gathering in Colorado Springs on January 28, 1999. While the report predicted minimal problems related to the turn of the millennium, it stated, "Y2K is a minor problem in comparison of what is coming later."

World War III, temporary Islamic rule in America, bombs in school buses, malls and stadiums and destructive weather patterns were just some of the disasters predicted in the report. However, the time frame for fulfillment was vague, and it was essentially stated in the document that these events could be averted by national repentance:

"God will remove His protective covering over America unless we turn the church to righteousness and the nation back to godly ways by the end of the year 2002."

Wagner admits that there is no tangible way to verify prophecies such as these, but he believes that God uses conditional predictions to mobilize the church to prayer and intercession.

"We believe that many prophecies are given to activate the body of Christ to stand in the gap powerfully enough so that God will change His mind," he explains.

GIVING ACCOUNT

According to Wagner, the challenges arising out of the modern-day prophetic movement, should be solved through accountability, not suppression of the gift.

"One of my concerns is that some prophets have not yet learned to handle contemporary prophetic protocol," he explains. "They're freelancers and operate on their own without the constraints of the body of Christ."

Founded in 1998 by Wagner, Cindy Jacobs and several others in the prophetic community, the Apostolic Council of Prophetic Elders (ACPE) offers apostolic oversight and accountability for its members.

"ACPE was organized on the basis that prophecies were being released without checking with others," Wagner says. "I personally detect a lot less flaky prophecy than there was a few years ago."

Wagner explains that the ACPE offers both "peer-level" (prophet to prophet) and apostolic (apostle to prophet) accountability, but he admits that it is difficult to get prophets to voluntarily submit their messages to scrutiny.

But Keith Hazel, a prophet from Calgary, Alberta, and the leader of LifeLinks, a fellowship of 60 churches, says efforts at peer accountability within the prophetic movement are often ineffective.

"Most are accountable to each other, and no one ever calls them to give explanation to their unfulfilled and often dramatic prophetic words," he says. "There is a tendency to speak esoterically about mysterious and undefined things and later reinterpret them to prove that they are indeed true prophets."

Hazel suggests that the current prophetic movement has been diverted with the advancement of personal agendas and the building of reputations to comply with an "American superstar brand of Christianity."

"In the context of the New Testament, this is unique," he contends, "since the prophets of the Bible loved obscurity and went about their work with humility."

Wagner agrees that the movement has its share of mavericks. But in his view, the issue is maturity, not heresy.

"Where are we now when it comes to having a functional accountability system?" he asks. "On a scale of one to 10, we're at about a four. Prophets tend to be independent, so they're not under the direct covering of an apostle. Most prophets are hypersensitive to criticism. But it's a function of insecurity, because we're in the beginning of a movement."

While some may have a perception of prophets ministering in independence, many note a trend toward partnership and cooperation of prophets with other ministries in the church.

"We're seeing prophetic ministry becoming integrated into a place of safety and balance by prophets' willingness to function alongside other seasoned ministries for accountability," Clem Ferris says.

"The most seasoned and trustworthy prophetic voices today will demonstrate a spirit of submission, humility and love, while walking with fellow local church elders."

Ted Haggard says that prophecy keeps the church from becoming impotent, irrelevant and dry. "It's a life-giving flow of communication from heaven--it's irreplaceable in New Testament ministry," he says.

Michael Fletcher notes that the network of churches he oversees ultimately owes its effectiveness to the ministry of prophets, who partner with other ministries in their midst.

"They are the edge; they help us stay ahead of our game," he says. "Prophets provoke in the local church the reality of God; they enable us to find where people best fit in the body; they provoke the use of spiritual gifts in others."

SIDEBAR: Propheteers?

Navigating the dangerous world of prophecy and finances

While most in the church have no problem with compensating pastors, evangelists and teachers for their service in the kingdom, the place where finances and prophetic ministry intersect can often be a minefield of controversy. Prophetic ministry takes a particularly dangerous turn when it finds its way into fund-raising methods often seen on Christian television.

During a recent national telethon, several well-known preachers "prophesied" to audience members that they would receive benefits ranging from complete financial restoration to "increase in greatness" and even "apostolic authority." Outside the context of a fund-raising effort, most would consider such prophecies commonplace, but many were alarmed when the speakers made their fulfillment conditional on financial gifts.

In the midst of such claims, it's easy to forget that prophets--like other ministers--are worthy of compensation. Peter Wagner notes that the sensitivity surrounding prophetic ministry and money is exacerbated by the perception that monetary gifts may influence the content of the prophecy.

"There are some prophets who are manipulative, using prophecy to get money or control," he says. But Wagner believes these are an exception, not a rule, citing a friend in prophetic ministry who sometimes returns love gifts when he senses that the person sending the gift has wrong motives.

While some would argue that prophets should eschew financial remuneration completely to avoid scandal, Ted Haggard believes that prophets should receive the same compensation prescribed for elders (see 1 Tim. 5:17-18).

"However, prophecy for profit causes people hesitation and invites criticism," he contends. "It dishonors the cause of Christ for those who operate in the prophetic to be compared to a psychic hotline."

So, how should prophets in our midst be supported?

Cindy Jacobs notes that providing compensation for a prophet is no different from giving a love offering to a teacher, pastor or evangelist, but she admits that there is more opportunity for abuse among prophets, because of the "weightiness" of the gift's power.

Jacobs believes the solution is to consistently combine prophecy with sound teaching, so that gifts become an expression of appreciation for the composite ministry of the prophet, not merely the prophetic words.

"We have to raise money, but I'm always careful not to make people feel beholden to me because I gave them a prophecy," she says. "We believe in the law of sowing and reaping, but we need to be cautious about what we say and how we say it. We can't buy the anointing."

by Matt Green
from Ministry Today magazine
Sep/Oct 2004

Speaking for God

The modern prophetic movement attempts to confront the extremes of suppression and sensationalism--and challenge the church to listen up.

Since the days of Moses, prophets have been serving as God's messengers ... and stirring up plenty of controversy along the way.

Like their ancient predecessors, today's prophets aren't afraid to step on a few toes if it means getting the word out. And, just as biblical prophets often went unappreciated, many modern-day prophets face disregard and outright criticism--both inside and outside the church. This is true even in the charismatic/Pentecostal community, which embraces the continuation of the fivefold ministries but still wrestles with the practical aspects of releasing those gifts.

Cindy Jacobs, a popular author and co-founder of Generals of Intercession, argues that there is a "serious double standard" in how prophetic ministry is judged in comparison to the other fivefold gifts. And she believes it is leading legitimate prophets to squelch their gifts.

"We're so critical toward the prophetic gift, yet a pastor or teacher could get up and say the same things--supposedly under the influence of the Holy Spirit--in their sermons and not have any accountability for it," Jacobs says. "The same excesses that have plagued the prophecy movement have affected the other gifts."

Ted Haggard, pastor of New Life Church in Colorado Springs, Colorado, and president of the National Association of Evangelicals, counters that most charismatics and Pentecostals heartily support prophetic ministry, but are legitimately reacting to excesses unique to the prophetic movement.

"I don't think the church has rejected the prophets of our generation," he contends. "I do believe, though, that we have many false prophets who feel persecuted because they believe they are authentic--thus the illusion that prophetic ministry is more controversial than it actually is."

What are those excesses, and how should they be addressed by leaders in the body of Christ? Moreover, how can today's prophets communicate their message effectively, not just to the church but to the world around us?

Money plays a key role in this issue. Similarly, the need for accountability and the presence of false and "conditional" prophecies comes into play as well.

With all the challenges surrounding prophetic ministry, some may suggest that it should be avoided altogether. After all, how can something so controversial be any good for the church?

However, even its most vocal critics argue that the benefits prophets bring to the church far outweigh the challenges that come with this gift.

CLEAR SIGNS

For C. Peter Wagner the signs are clear that God is using modern-day prophets to an extent unmatched since biblical times. The former cessationist-turned-cheerleader for the prophetic movement cites several readily confirmed prophecies given by his friend, Chuck Pierce.

During services December 8 and 9, 2003, Pierce prophesied in relation to the war in Iraq that "the strongman that has not been found will now be found." Iraqi dictator Saddam Hussein was arrested December 13.

On May 5, 2004, the day before the National Day of Prayer, Pierce prophesied that God would open the nation to prayer in an unprecedented way on the next day. He said that God would confirm this word by blanketing Washington, D.C., with hail. Sure enough, hail fell on May 6, the National Day of Prayer.

Wagner says that such fulfillments bring legitimacy to the movement and assure believers that God is hearing their prayers. "When something like this happens, it builds faith tremendously," he contends. "Especially when there are factors of timing and tangible things."

Few have experienced the controversy of the prophetic movement more intensely than Mike Bickle, who was pastor of Kansas City Fellowship (KCF) in Kansas City, Missouri, in 1990 when the ministry of several prophets in his church brought criticism from a group of charismatic pastors in the city. Although the late Vineyard founder John Wimber came to assist in reconciling the various parties involved, several leaders ultimately parted ways.

Bickle cites two dramatic fulfillments of prophecies given by a former KCF prophet, who named specific dates several months in advance and stated that God would judge "the secular arena in the United States" and then judge "the church."

The day the prophet predicted God would judge the secular arena (October 19, 1987) has since become known as "Black Monday," the worst single-day decline in the U.S. stock market since 1914. On the day he predicted God would judge the church (February 21, 1988), televangelist Jimmy Swaggart confessed to moral failure.

But critics of the movement suggest that such fulfillments cannot make up for numerous prophecies that never come to fruition or are unverifiable at best.

Ted Haggard is a supporter of prophecy--his church has numerous prophets in active, recognized ministry. But he is concerned that relationships can sometimes get in the way of judging true and false prophecy.

"If we like someone who gives a prophecy, we don't scrutinize it like we would if the relational ties were not there," he says. "As a result, we've had many false prophecies explained away to the dismay of those who believe that prophecy should, in fact, be true."

For instance, on January 10, 2004, a controversial leader in the prophetic community gave a word in response to Osama bin Laden's prediction on Arab television that the United States would experience a catastrophe within 35 days.

The prophet stated, " ... In the same period that bin Laden predicted catastrophe against this nation, I shall bring him forth, I shall raise him out of his own hiding place, and I will bring him to a place of accountability."

Asked to explain the prophecy's apparent lack of fulfillment, the prophet responded that his prophecy was "interpreted incorrectly" and that "it did not specify a particular day that the 35 days would commence."

While Haggard believes that everyone in the body has gifts for ministry, he suggests that the popular prophetic movement has motivated people to prophesy who are not called to be prophets.

"Flippant encouragement to prophesy has led to a massive proliferation of using God's name in vain," Haggard contends. "This causes controversy because all believers desire that God's name and Word be honored."

Mike Bickle says that prophetic ministry in the United States today is still immature in its expression and that even the most well-known prophets miss the mark sometimes.

He notes that the prophet who predicted judgment of the secular arena and the church has since given several prophecies that were not fulfilled--including a time-sensitive prediction that California would be destroyed by an earthquake.

However, the fulfillments Bickle has seen have led him to exercise caution in labeling prophets as "false," even when their predictions do not come to pass.

"The easy response is to discount a prophetic person who gets it wrong," he says. "That's not the right response. We have the 'horrible' job called discernment."

Instead of false prophecy, Bickle identifies much that occurs in current prophetic circles as "soulish" or "humanly generated," claiming that it comes from people who are genuinely sincere, but ultimately overzealous and attention-seeking.

"There is a substantial amount of humanly generated activity in the name of the prophetic," he says. "Just as there is humanly generated preaching in the teaching ministry and humanly generated evangelism in evangelistic ministry."

"I see genuine prophetic ministry increasing radically, but the hype, human zeal and religious enthusiasm will increase as well," he notes.

"Ultimately, critics will have more opportunities to be convinced, but there will be plenty of opportunities for them to write it all off if they want to."

UNDER THE MICROSCOPE

Many argue that this human element in prophecy necessitates a commitment to examining every prophecy in light of Scripture--and ultimately pursuing some form of accountability.

Michael Fletcher, pastor of the 3,000-member Manna Church in Fayetteville, North Carolina, is an advocate of prophetic ministry, but argues that many of the problems surrounding the prophetic movement arise when personal and prophetic experiences are elevated in authority beyond Scripture.

"Whenever you allow the prophetic to interpret scriptures--a prophetic hermeneutic--then you have a whole new set of meanings and ideas that may be derived from Scripture but are not grounded in it," he suggests. "That makes us all look flaky."

Clem Ferris, a prophetic leader with Grace Churches International, based in Chapel Hill, North Carolina, agrees, suggesting that the current spiritual climate--which he describes as "apocalyptic"--sometimes creates an environment for imbalance in prophetic ministry.

"Imbalance comes from the subjective nature of the prophetic word," he says. "There is the temptation of sensationalism, not guarding against a spirit of error."

His solution? "The subjectivity of the prophetic word can only be balanced by the objectivity of the written Word," he says. "Therefore, prophetic ministries today must maintain an orientation to sound and systematic theology in their own lives, while constantly being subject to the judgment of the written Word of God."

Ferris suggests that prophecy is by nature fallible and imperfect--underscoring the need for biblical scrutiny. "We must remember that we are not judging people here," he notes. "Only the message and the spirit that drives it."

Fletcher agrees, citing Paul's contention that "we know in part and we prophesy in part" (see 1 Cor. 13:9).

"That means that prophecy comes from God, but it passes through the soul of the prophet--allowing his or her impression of the word or picture to be included with the word given," he says.

"If the prophet allows more of his own impression to win the day, he can misunderstand what God is trying to say--or, the listener can misunderstand what God is saying."

THE 'JONAH FACTOR'

At no time is the prophetic movement more vulnerable to criticism than when its members describe events in the future that they believe will occur. Like the prophet Jonah, they find themselves in a particularly tight spot when they predict disaster with the implication that it will be averted by repentance.

C. Peter Wagner notes the instance of a well-known prophet predicting in 1998 that portions of California would fall into the ocean as the result of an earthquake. Because of the prophet's respect in the prophetic community, many responded to the message, scheduling intercessory-prayer events throughout California.

While the disaster never occurred, Wagner does not question the validity of the prophecy, noting that the prediction--like that of Jonah--came with an implicit condition: "Repent, and disaster will be averted."

Critics would contend that this is merely a convenient ex post facto explanation for a false prophecy, since--unlike Nineveh--there was no tangible evidence that California experienced large-scale repentance or spiritual renewal.

In the late '90s, prophetic messages abounded detailing the coming Y2K cataclysm, but many fears were debunked in 1999 long before the ball dropped in Times Square. As a result, prophecies began to take a decidedly conditional tone--highlighting the potential for disaster, but admitting that God could change His mind.

For instance, Bill Hamon, an author of numerous books on prophetic ministry, issued a "consensus of nationally known prophets on Y2K" derived from a gathering in Colorado Springs on January 28, 1999. While the report predicted minimal problems related to the turn of the millennium, it stated, "Y2K is a minor problem in comparison of what is coming later."

World War III, temporary Islamic rule in America, bombs in school buses, malls and stadiums and destructive weather patterns were just some of the disasters predicted in the report. However, the time frame for fulfillment was vague, and it was essentially stated in the document that these events could be averted by national repentance:

"God will remove His protective covering over America unless we turn the church to righteousness and the nation back to godly ways by the end of the year 2002."

Wagner admits that there is no tangible way to verify prophecies such as these, but he believes that God uses conditional predictions to mobilize the church to prayer and intercession.

"We believe that many prophecies are given to activate the body of Christ to stand in the gap powerfully enough so that God will change His mind," he explains.

GIVING ACCOUNT

According to Wagner, the challenges arising out of the modern-day prophetic movement, should be solved through accountability, not suppression of the gift.

"One of my concerns is that some prophets have not yet learned to handle contemporary prophetic protocol," he explains. "They're freelancers and operate on their own without the constraints of the body of Christ."

Founded in 1998 by Wagner, Cindy Jacobs and several others in the prophetic community, the Apostolic Council of Prophetic Elders (ACPE) offers apostolic oversight and accountability for its members.

"ACPE was organized on the basis that prophecies were being released without checking with others," Wagner says. "I personally detect a lot less flaky prophecy than there was a few years ago."

Wagner explains that the ACPE offers both "peer-level" (prophet to prophet) and apostolic (apostle to prophet) accountability, but he admits that it is difficult to get prophets to voluntarily submit their messages to scrutiny.

But Keith Hazel, a prophet from Calgary, Alberta, and the leader of LifeLinks, a fellowship of 60 churches, says efforts at peer accountability within the prophetic movement are often ineffective.

"Most are accountable to each other, and no one ever calls them to give explanation to their unfulfilled and often dramatic prophetic words," he says. "There is a tendency to speak esoterically about mysterious and undefined things and later reinterpret them to prove that they are indeed true prophets."

Hazel suggests that the current prophetic movement has been diverted with the advancement of personal agendas and the building of reputations to comply with an "American superstar brand of Christianity."

"In the context of the New Testament, this is unique," he contends, "since the prophets of the Bible loved obscurity and went about their work with humility."

Wagner agrees that the movement has its share of mavericks. But in his view, the issue is maturity, not heresy.

"Where are we now when it comes to having a functional accountability system?" he asks. "On a scale of one to 10, we're at about a four. Prophets tend to be independent, so they're not under the direct covering of an apostle. Most prophets are hypersensitive to criticism. But it's a function of insecurity, because we're in the beginning of a movement."

While some may have a perception of prophets ministering in independence, many note a trend toward partnership and cooperation of prophets with other ministries in the church.

"We're seeing prophetic ministry becoming integrated into a place of safety and balance by prophets' willingness to function alongside other seasoned ministries for accountability," Clem Ferris says.

"The most seasoned and trustworthy prophetic voices today will demonstrate a spirit of submission, humility and love, while walking with fellow local church elders."

Ted Haggard says that prophecy keeps the church from becoming impotent, irrelevant and dry. "It's a life-giving flow of communication from heaven--it's irreplaceable in New Testament ministry," he says.

Michael Fletcher notes that the network of churches he oversees ultimately owes its effectiveness to the ministry of prophets, who partner with other ministries in their midst.

"They are the edge; they help us stay ahead of our game," he says. "Prophets provoke in the local church the reality of God; they enable us to find where people best fit in the body; they provoke the use of spiritual gifts in others."

SIDEBAR: Propheteers?

Navigating the dangerous world of prophecy and finances

While most in the church have no problem with compensating pastors, evangelists and teachers for their service in the kingdom, the place where finances and prophetic ministry intersect can often be a minefield of controversy. Prophetic ministry takes a particularly dangerous turn when it finds its way into fund-raising methods often seen on Christian television.

During a recent national telethon, several well-known preachers "prophesied" to audience members that they would receive benefits ranging from complete financial restoration to "increase in greatness" and even "apostolic authority." Outside the context of a fund-raising effort, most would consider such prophecies commonplace, but many were alarmed when the speakers made their fulfillment conditional on financial gifts.

In the midst of such claims, it's easy to forget that prophets--like other ministers--are worthy of compensation. Peter Wagner notes that the sensitivity surrounding prophetic ministry and money is exacerbated by the perception that monetary gifts may influence the content of the prophecy.

"There are some prophets who are manipulative, using prophecy to get money or control," he says. But Wagner believes these are an exception, not a rule, citing a friend in prophetic ministry who sometimes returns love gifts when he senses that the person sending the gift has wrong motives.

While some would argue that prophets should eschew financial remuneration completely to avoid scandal, Ted Haggard believes that prophets should receive the same compensation prescribed for elders (see 1 Tim. 5:17-18).

"However, prophecy for profit causes people hesitation and invites criticism," he contends. "It dishonors the cause of Christ for those who operate in the prophetic to be compared to a psychic hotline."

So, how should prophets in our midst be supported?

Cindy Jacobs notes that providing compensation for a prophet is no different from giving a love offering to a teacher, pastor or evangelist, but she admits that there is more opportunity for abuse among prophets, because of the "weightiness" of the gift's power.

Jacobs believes the solution is to consistently combine prophecy with sound teaching, so that gifts become an expression of appreciation for the composite ministry of the prophet, not merely the prophetic words.

"We have to raise money, but I'm always careful not to make people feel beholden to me because I gave them a prophecy," she says. "We believe in the law of sowing and reaping, but we need to be cautious about what we say and how we say it. We can't buy the anointing."

by Matt Green
from Ministry Today magazine
Sep/Oct 2004

Mission: Possible

Spirit-filled believers are reaping the fruit from a century of evangelistic fervor. Where do we go from here?

The church's center of gravity is changing. According to The Expansion of Christianity by missiologist Timothy Yates, in 1900, most Christians were in the "sending countries" of Europe and North America. One hundred years later, in a proportion as high as 60-40, the balance has shifted to sub-Saharan Africa, Latin America and the Pacific--Christendom's new center of gravity.

Yates also points out in his book that more than half of the world's 2 billion Christians are found in what were traditionally regarded as "mission fields." And the inhabitants of these mission fields are now being sent out as missionaries themselves.

The signs of growth worldwide indicate that today's Spirit-filled believers, in particular, are reaping the fruit of the evangelistic fervor of their forebears. Consider some statistics from Patrick Johnstone's Operation World:

In Latin America, the Pentecostal/charismatic movement is challenging the hegemony of the Catholic Church and now accounts for 28 percent of the world's Pentecostals.

In sub-Saharan Africa's growing African Independent Church (AIC) movement, Spirit-filled expressions of indigenous Christianity are the norm, making Christianity the dominant religion of that region.

From China's burgeoning unregistered churches to the exploding congregations of South Korea, many of Asia's 130 million evangelicals would identify themselves as Pentecostal or charismatic.

NEW CHALLENGES

The expansion of the Pentecostal/ charismatic church worldwide may be attributed in part to the social context in which it has often sprouted. As Samuel Escobar explains in his book The New Global Mission, Pentecostalism has grown most rapidly among the socially marginalized and economically impoverished--sectors often overlooked in the church.

But he further notes, "After more than a century of existence and a process of institutionalization, several old Pentecostal churches are now middle or upper class in composition, thanks to the social mobility made possible by conversion experiences."

In a recent interview with Ministries Today, Grant McClung agreed, suggesting that the movement has become "more sophisticated." "This may become a problem unless we catch more of the early spirit of the 'missionaries with a one-way ticket,'" he says, referring to the age when missionaries left for the field with no plans--or resources--to return home.

McClung, the author of Globalbeliever.com and Azusa Street and Beyond, is field director for the Church of God Europe, overseeing the areas of Western Europe, the Mediterranean and the Middle East. He is also associate professor of missions and church growth at the Church of God Theological Seminary in Cleveland, Tennessee.

While the missionaries of the 19th and early 20th centuries confronted disease, primitive conditions and geographical inaccessibility, the challenges of today are often more intangible.

David Shibley, founder and president of Global Advance, contends that militant Islam, postmodernism and universalism pose as the three major worldviews at odds with the gospel. "While Communism is not the threat it once was, the philosophy behind it is still alive and kicking," he adds. "This is the challenge of materialism--a worldview that places great value on material things and little value on spiritual things."

However, even in light of challenges such as these, one fact must be noted: the healthiest and most vibrant sectors of Christendom are those suffering the greatest economic, political and social upheaval.

As Howard Foltz, professor of global evangelization at Regent University School of Divinity, notes, the growth of the church in countries such as China (the largest Communist nation in the world) and Indonesia (the largest Islamic nation in the world) is staggering. "Wherever there is persecution and hostility toward the gospel, the church is growing faster because of it," he contends.

NEW MODELS

Missiologists argue that this unprecedented growth must be faced with a willingness on the part of the Western church to adjust traditional models of missions.

"Missions is no longer seen as solely the task of the Western church," Shibley says, noting that, as of the 1990s, more missionaries were deployed from non-Western nations than from Western nations. "It is the privilege of the worldwide church."

The implication of these statistics is that, although the need still exists for pioneer missionaries and church planters, tomorrow's missionaries will be "partners" rather than "parents." Foltz notes, the "controller/director" model that dominated missions from the Colonial era to the late 20th century is being replaced by a "servant/trainer" model.

It is widely accepted that indigenous evangelists are more effective at reaching a culture than are outsiders. However, Western missions agencies have often been reluctant to release the reigns and allow the national church to be self-supporting, self-propagating and self-theologizing.

While there is always the real possibility that an indigenous church will end up looking a lot different than the typical Western counterpart, the importance of a culturally authentic expression of the gospel cannot be understated.

"Too often, because American churches have had the financial resources, we have been too controlling overseas," McClung explains. "We need to set up new patterns of partnership with non-Western evangelists and missionaries in a final team effort to penetrate the darkness and finish the Commission we were given."

TECHNOLOGY

From the advent of the modern printing press--which many attribute to spawning the Protestant Reformation---to today's World Wide Web and satellite broadcasts, advancing technology has introduced new methods for completing the Great Commission.

For instance, David Shibley points out that perhaps the greatest 20th century evangelistic tool arrived in the form of the JESUS film, which has resulted in more than 176 million conversions.

But technology's benefits can be deceptive at best and dangerous at worst. As Howard Foltz contends, "It is irrelevant to put typical Western teaching on the Web and send it around the globe thinking that it will relate to people in the 162 countries of the world--let alone the 12,000 people groups."

Television, radio, books and the Internet may end up doing more harm than good if they merely export a Western version of Christianity, without allowing theology to sprout and be cultivated in an indigenous context.

David Shibley notes that--whether using the printing press or the satellite---Christians from Martin Luther to Billy Graham have harnessed technology to spread the gospel.

However, citing the increasing global presence of Internet cafes and the educational opportunities that computers afford, he suggests that technology may more effectively be harnessed to serve the goals of training and discipleship.

But Shibley ultimately questions the suggestion that high-tech gadgetry will ever replace human contact. "The gospel will always remain relational at its roots," he says. "It takes breathing humans interacting with other breathing humans to experience the power of the resurrected Christ."

Additionally, Foltz notes that the notion that radio, television or Web broadcasts alone will reach unevangelized sectors of the globe is faulty.

"Just having the potential audience does not mean that they're listening," he contends. "And just because they're listening doesn't mean they understand."

THE AMERICAN SCENE

The growth of the church overseas often begs the question, "What will become of the United States?" The overall cultural decline and lack of growth in many churches juxtaposed with a burgeoning demand for Christian books, music, television and movies presents a conundrum for the American evangelist.

Scott Hinkle, an evangelist based in Phoenix, suggests that the booming Christian subculture is no indication of substantive revival. "It merely reflects the trends of our culture and society," says the president of Soulwinners International, a ministry that trains people for evangelism. "We are inundated by information on every level, but it doesn't mean that we're being transformed at our roots--at our hearts."

Some believe that the evangelistic fervor of the Pentecostal/charismatic movement has waned. "Many people finance missions overseas," says James Davis, an Assemblies of God evangelist and president of the Global Pastors Network. "But merely giving is not the end result of what God has called us to be and to do. We are not gaining lost ground."

And some question whether the church is really even digging deep to finance reaching the lost--let alone participating. "Only 2 percent of most churches' revenue goes to evangelism," Hinkle says. "We've become a 'remote control' society. If I pray and send a check, I've done the job."

However, evangelists such as Davis and Hinkle are optimistic when they observe new trends toward cooperation among American churches. "Fences are falling, territorialism is dying, partnership is flourishing," Davis says. "But this will pose a greater challenge for the evangelist to find a place, a function."

Although they admit that the public perception of the evangelist has taken a beating in recent years, both Hinkle and Davis point out that the stereotype of flamboyance and shady morals applied to evangelists can just as often be assigned to pastors.

"Because some evangelists are more in the media, we tend to remember their failures more than those of local pastors," Davis says. "But the impact of a pastor falling is greater than that of an evangelist--it's closer to home."

Hinkle agrees and traces the stereotype to a lack of accountability that has sometimes characterized evangelists' ministries. "I've made it my practice to be a part of a local church," says Hinkle, who bases his ministry at Phoenix First Assembly and holds credentials with Christ for the Nations Institute.

Davis encourages evangelists to pursue relationships that will offer accountability. "There needs to be guidelines and standards," he says. "And evangelists should stay away from the latest gimmicks and tricks of the trade."

THE UNFINISHED TASK

A 2002 study conducted by the U.S. Center for World Mission (USCWM) acknowledged the global growth of the Christian faith, but confirmed two key concerns:

The first is the growth of Islam as compared to that of the church. While strongly committed Christian groups (referred to in the study as "Great Commission Christians") are growing at a rate of 1.44 percent worldwide, Islam is expanding at 2.11 percent.

The second is the imbalance of resources devoted to evangelizing nominal Christians versus unreached people groups. Seventy-four percent of Protestant-missionary funds are supporting workers laboring among nominal Christian groups, versus 11 percent among Muslims, Buddhists and Hindus; 8 percent among tribal people; 4 percent among the nonreligious; 2 percent among Chinese folk religions and 1 percent among Jews.

As Howard Foltz notes, there is enough money to support the church, feed the hungry and expand the kingdom exponentially ... if the majority of Christians would merely tithe. Foltz cites George Barna's notoriously depressing 2003 stewardship study that indicated only 9 percent of evangelicals tithe.

It could be argued that Christians feel a lack of confidence when giving--wondering how much of their hard-earned money is actually going to evangelizing the unreached and how much is being spent on propping up institutional structures in the Western world.

For instance, the USCWM study notes that the church spends more money dealing with "ecclesiastical crime" than is spent on foreign missions---$18 billion, versus $17 billion. And the $17 billion spent on missions is only .001 percent of the Christian church's total annual income of $15.5 trillion.

But, lest we labor under the assumption that money is the fuel of missions, the facts suggest that a commitment to spread the gospel often overcomes a seeming lack of resources. Take, for instance, two nations that have come to the forefront in sending missionaries worldwide: Nigeria and South Korea.

With an average annual income of $280 per person (.9 percent of the income per person in the United States), most Nigerian believers are challenged to keep food on the table, yet, in Operation World, Patrick Johnstone estimates that 3,700 Nigerian missionaries are working in more than 50 countries.

Or, consider that South Korean believers, with an average income of $10,550 per person (34 percent of the income per person in the United States), are currently supporting more than 12,000 missionaries in 156 countries.

USCWM further confirms that if money were the key to converting unbelievers, the United States would be a veritable hotbed of revival: While an average of $1,400 is spent to reach every new convert in Mozambique, it takes $1.5 million to convert and baptize one American.

The passion and initiative for global evangelism embraced by the global church are indications that the unfinished task of the Great Commission will be accomplished. But Western believers must adopt a spirit of flexibility and humility, building long-term partnerships and practicing servanthood.

As Foltz notes, the goal of a missionary should always be analogous to that of a farmer. "Dig deep, plough a straight furrow, go far," he says. "Don't think merely about sowing the seed--think about the harvest."

SIDEBAR: Three Tasks for the 21st Century

How your church can participate in the Great Commission.

A Holistic Message: More than ever, the church has an opportunity to alleviate human suffering. As David Shibley, founder and president of Global Advance, explains, "The gospel must be communicated as a 'three-fold' chord: proclamation, humanitarian works done in Jesus' name and demonstrations of the power of the risen Christ."

For instance, numerous opportunities exist for Western churches to partner with the church overseas through organizations such as World Relief (WR), the humanitarian arm of the National Association of Evangelicals.

Recently, WR (www.worldrelief.org) has channeled extensive resources to churches in sub-Saharan Africa, where--in the nations of Zimbabwe, Swaziland, Lesotho and Botswana---the organization estimates that 40 percent of the population are infected with AIDS.

"Only a change in the way people live can turn the tide," WR's president, Clive Calver, contends. "Behavioral change at the grass-roots level is the only hope for Africa's embattled communities. Only the church can play a unique and leading role in turning the tide of despair."

Passing the Torch: As missionary models shift, the Western church must not only evangelize the unreached, but it must also equip indigenous leaders to do so. David Shibley notes that "the quickest, most cost-effective and culturally relevant way to fulfill the Great Commission is to equip national pastors and other ministry leaders--especially in developing countries."

To do this, however, the vast resources and educational wealth of the Western church must be redirected to prepare future generations of church leaders in the global church. Organizations such as Shibley's Global Advance (www.globaladvance.org) provide on-site training to pastors and leaders in areas where ministerial education is otherwise inaccessible.

Opportunities abound for the Western church to participate in such ventures by providing educational materials for national pastors or by sending leaders overseas to equip pastors and ministers. Organizations such as Global Pastors Network (www.globalpastors network.org) and International School of Ministry (www.isom.org) specialize in harnessing Internet and electronic curriculum technology to train pastors in areas where formal theological education is nonexistent.

The World Next Door: According to the 2000 U.S. Census, more than 11 percent of the population is foreign-born. Churches in growing urban areas are presented with immense opportunities for reaching out to immigrants through teaching English, job placement and assistance in finding housing.

Often, those ministering among immigrants in the United States find them more open toward a presentation of the gospel than they would be on their home turfs. Additionally, increasing political and religious oppression in some nations has brought asylum-seekers to the United States from nations where traditional missionary activity is illegal.

As James Davis, an Assemblies of God evangelist and president of the Global Pastors Network, notes, future evangelistic efforts in the United States may demand the same level of flexibility and sensitivity required of foreign missionaries--and a greater commitment to diversity on the part of the local church. "By 2050, Hispanics will be the majority ethnic group in the United States," he says. "The church must be intentional about crossing these bridges.

by Matt Green
from Ministry Today magazine
July/Aug 2004