Category Archives: Prophecy

I want it all too!

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I am right with Adrian Warnock in saying I don’t want balance, I want it all! – although I might have chosen some different role models at the end.

But I also agree with Dave Warnock, no relation, that this all should be for everyone, “Not just white middle class men” like Adrian, Dave and me. So he criticises Adrian for implicitly restricting this by gender and sexuality. On the same basis I agree with Henry Neufeld on this. To be fair to Adrian, I don’t think he disagrees, for he wasn’t writing about leadership, but about matters in which we can all agree that men and women can play an equal part. Of course the entirely predictable responses to Dave’s comments on Adrian’s blog only served to stir up this side issue and detract from Adrian’s real vision, and Adrian doesn’t help by the patronising tone of his comments like

The ladies in our church I speak to feel fulfilled and are serving God in ways consistent with however they are called by God. They can minister, they can lead, they can speak to the church.

– but of course we know that they cannot preach or be elders, and there is no sign of them speaking for themselves on such matters.

But this is not Adrian’s main point. His point is that there is so much that the church is missing out on, because either congregations are going to one extreme at the expense of the others, or they are seeking some kind of balance which pleases nobody. Just as Jesus was not half man and half God, but fully man and fully God, so we should not be half charismatic and half doctrinally sound, or half evangelistic and half socially concerned, or any other half and half balance, but we should seek to be fully all of these things.

A commenter on Adrian’s blog mentioned Smith Wigglesworth’s 1947 prophecy, recently republished by Adrian. Here is part of it:

When the new church phase is on the wane, there will be evidenced in the churches something that has not been seen before: a coming together of those with an emphasis on the Word and those with an emphasis on the Spirit. When the Word and the Spirit come together, there will be the biggest movement of the Holy Spirit that the nation, and indeed, the world, has ever seen.

Whatever we may think of this as an actual predictive prophecy, surely we should take it as wise words for the church today. Those with an emphasis on the Word and those with an emphasis on the Spirit need to come together, to seek together the moving of the Holy Spirit that can bring revival to our nation and to the world. When we stop our public bickering and work together, we can expect to see something truly great happening.

Canon and Spirit

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John Hobbins’ blog Ancient Hebrew Poetry is no longer very accurately named, for in recent months John’s interests have ranged much more widely than this, covering various areas of interest to me, although maybe not to many of my readers. John’s posts have almost always been rather long and rather scholarly, as perhaps suitable for their intended audience of academics. His series Thinking about Canon, just completed I think, is no exception: interesting to me, but a long and technical read.

John also identifies himself with me as “a fellow-charismatic”. So I was all the more surprised when in his latest update on the debate about his series he launched into a personal attack on me. What was my fault? Apparently simply that I had put forward, in comments on a previous post, the standard evangelical position on the canon of Scripture, that is, on which books are to be considered authoritative parts of the Bible. In response John wrote things like the following:

Said facts require no reflection, no soul-searching, of any kind. … a deleterious theology of history and a restrictive understanding of the work of the Holy Spirit … Peter’s stance is anti-traditional, anti-historical, and anti-intellectual.

I answered John’s more specific charges in my comment in response. But what is really happening here? What prompted this astonishing attack from someone who is usually such a careful scholar?

Continue reading →

Kingdom Thermodynamics 3: The Boundaries

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I followed the introduction to this series with a discussion of the principle of causality, and how it underlies the Second Law of Thermodynamics but is also inconsistent with Christian theology. In this third post I want to look at a different, but in some way equivalent, way in which the Second Law is in tension with theology. This relates to assumptions about what happens at boundaries, especially those at the beginning and the end of time.

The point which I am trying to make is rather clearer when presented in terms of space rather than of time. So I will start with what is I hope a simple analogy, so that those of you who are not used to too much technical material can get an idea of what I am talking about.

First imagine a large flag, flying in a gentle breeze. At one end the flag is fixed, tied to a flagpole, and can move only if the flagpole moves. The other end of the flag is flying free, with no immediate constraints. The middle of the flag is partially free, but not completely so because it cannot move too far from the pole. A point on the flag say one tenth of its width from the pole is even less free, because it is constrained to be close to the pole.

Then imagine a large banner of the kind which is fixed at each end to a pole, but is being carried so that it is loose in the middle. In this case both ends of the banner are fixed. The middle of the banner is relatively free, but it is constrained to some extent, to an equal extent, by both poles, for it cannot move too far from either of them. As for a point on the banner one tenth of its width from one pole, this is again quite tightly constrained by the nearby pole; there is also some constraint from the second pole, but this is much less tight.

Then try to imagine this same kind of situation transformed from space into time. This is rather hard. Perhaps one can imagine a group of children who are released from school to explore an area on condition that they all get home at a particular time – and imagine that they are actually obedient! As you watch how they spread out across the area, to start with this will be determined by their starting point and how fast they walk or run. As time goes on they will start to realise that they mustn’t wander too far as they must get home on time, and so their distribution will start to be affected by this. As they start to return, a time will come when their positions are determined by their need to get home, and hardly at all by where they started from.

Or imagine a dynamic caption of the type I have sometimes seen on TV programmes. It starts with a clear message, and then gradually and apparently at random letters in the message start to change until it becomes unreadable. For a time it looks as if nothing but chaos remains. But it gradually becomes apparent that a new message is forming. The changes turn out not to have been random at all, but to have been constrained by the intention to transform the message letter by letter into a new message.

All of these are examples of boundary conditions. In the case of the flag, the boundary conditions in space apply at one edge only, whereas there are no conditions at the other edge; but for the banner the boundary conditions apply at both edges. For the children, there is an initial boundary condition and also a final boundary condition, that they are in a particular place at a particular time. Similarly, there are initial and final conditions on the letters on the TV screen, that they form particular messages at the start and at the end. If you look at a point in space or time which is close to a boundary with conditions, the state at this point is constrained closely by the boundary conditions, but the constraints become much looser a long way from the boundary.

When we look at processes in time in the world as we know it, at least those which are not somehow controlled by intelligence and advance planning, it seems that no final boundary conditions can apply, although initial boundary conditions may be imposed. Thus processes in time are more like the flag than the banner, with the end flying free. In practice we can constrain the final state of something in time only by imposing tight initial boundary conditions, or by intelligent intervention. This is a direct consequence of causality operating within the universe, which implies that the state of something at the end of a period cannot affect any state or event during that period.

However, when we look at all of this from a biblical and theological perspective, the position is quite different. The Bible gives clear teaching about the future, including specific prophecies, some of which have already been fulfilled, and details about the end times. If the future is known in any kind of absolute sense, that is to say if these prophecies are more than predictions based on current data (like weather forecasts), this is a final boundary condition and so a breach of the principle of causality.

Theologians have taken a variety of positions on specific prophecies. Those of a more liberal kind have tended to discount all biblical prophecy, and to take apparent fulfilment of prophecies, such as those in the book of Daniel, as evidence that the prophecy was in fact written after the event. Open theists have taken a rather different line: prophecies are not absolute knowledge of the future, but rather a combination of predictions based on current data and advance announcements of plans which God intends to fulfil by working within the universe and within time.

Of course any theologian who presupposes that the principle of causality is a philosophical absolute is bound to take one or other of these positions on prophecy. However, this does not seem to be the biblical picture, as I briefly explained in part 2 of this series. The biblical position, as it seems to me, is that God knows the future absolutely, and at times communicates information about it to humans as prophecy. He has said:

I make known the end from the beginning,
from ancient times, what is still to come.
I say, ‘My purpose will stand,
and I will do all that I please.’

(Isaiah 46:10, TNIV)

This flow of definite information from the future to the present is a breach of causality. Furthermore, it is related to the spiritual gift of prophecy (although revelation of information about the future is only a small part of that gift), and as such is an indication of a link between the gifts of the Holy Spirit and breaches of the Second Law of Thermodynamics. I intend to explore this link further later in this series.

I do not intend in this series to discuss specific prophecies concerning events before the end of time. My interest here is more in the final state of the created universe, and how it compares with the initial state. As this post is already rather long, I will continue this discussion in the next post in this series.

Note: originally the next post was combined with this one; I then split them into two separate posts.

God is not a God of disorder but of peace

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In a comment on my Theology quiz results post, TS asked about 1 Corinthians 14:33 “For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.” (TNIV):

Is it relevant only for prophets speaking in turn, or is it a case against “untoward” manifestations in church service? Are non-charismatics right in accusing charismatic services as being out of order based on this verse?

This is an excellent question!

It seems to me that this verse gives a general principle, which here is being applied specifically to gatherings of the church but can be applied more widely. I don’t think the specific application here is only to prophecy, but to everything described in verses 26 to 32. Indeed the point is basically to support the last part of verse 26, “Everything must be done so that the church may be built up.” (TNIV). Thus it does apply to “untoward” manifestations of any kind, but of course that depends on exactly what is considered “untoward”.

On the second question, I wonder if it is based on a misunderstanding of typical charismatic church gatherings. Now I accept that some charismatic meetings are disordered, and thereby wrong according to Paul’s teaching here. But these are the minority, or at least I hope they are, and I don’t seek to defend them. However, from my own experience the majority of charismatic gatherings are in fact rather well ordered. It is just that the type of order found in them is not the same as is found in more formal church services. But in fact these meetings are much closer to what Paul is recommending here than those formal church services are.

It is I guess hard to define a typical charismatic gathering, and my own experience is not all that wide. But from what I have seen, these meetings are usually clearly led by one person who is in charge of what is happening, and who may delegate to others authority over parts of the meeting. In fact times when the meeting is thrown open for congregational participation are usually a small part of the whole, if they occur at all; Paul’s “two or three prophets” (verse 29) tends to be a guideline. In most cases people only speak if given explicit permission by the leader – it helps that in larger meetings they need a microphone. Good leaders exercise discernment by giving permission to speak only to those they know and trust, and when they are unsure of the appropriateness of what is said they make this clear and ask God to give them and the congregation discernment. There is little disorder here.

The times which might seem disorderly are “ministry” times, when people are invited to respond to the message by coming forward for prayer. This necessarily involves several things happening at once; but then I don’t suppose the 3000 baptised on the day of Pentecost were dealt with strictly one at a time. But the prayer for each individual is generally led by people authorised by the church to do so. The difficulties for some are with the manifestations which sometimes occur at these times such as falling over, laughter and other loud noises, of the kinds associated with the Toronto Blessing. I can appreciate that these are disturbing to some, but in general they are happening with the blessing of whoever is leading the meeting, and so can hardly be called disorderly. In well run meetings those who manifest very openly will be talked to by experienced stewards, and if necessary taken aside for special prayer.

So, the principle “God is not a God of disorder but of peace” certainly applies to charismatic church meetings. And it is one which leaders of those meetings generally seek to put into practice. But I don’t think it can be used as a general condemnation of those meetings. Rather, it teaches that meetings should be led firmly but sensitively, by leaders authorised by the church and following the leading of the Holy Spirit.

Jesus is Our Fully Human Example

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One of the most important lessons I learned for my Christian life was that Jesus is fully human. I had recited that as part of the Creeds since childhood, and I had believed it at least in theory. But in my first few years as a Bible-believing Christian, in an environment where good Bible teaching was highly valued but the Holy Spirit was mostly ignored, the humanity of the second Person of the Trinity was also given little attention.

I did of course learn that it was necessary for Jesus to be human for him to take on the cross the punishment deserved by the rest of humankind. But the idea I had of Jesus living on earth was of a divine being with superhuman powers in a human form, perhaps with an actual human body. This Jesus was portrayed as someone entirely unique, someone whom ordinary Christians could not aspire to be like. And Jesus now reigning in heaven just seemed to be totally divine.

Let me first make a disclaimer to avoid any misunderstanding. I accept and believe that Jesus is the divine Son of God, fully God as well as fully human. The Bible clearly teaches this. But it also clearly teaches the other side of the picture, that he is fully human.

It was only after I experienced the Holy Spirit for myself (I received the so-called “Baptism of the Holy Spirit” and spoke in tongues) that I started to understand the wider significance of Jesus’ full humanity. Perhaps this is because I started reading books with a rather different perspective. I started to understand that Jesus is the perfect example for us to follow. Paul wrote, “I follow the example of Christ”, and on this basis told the Corinthians to “Follow my example” (1 Corinthians 11:1, TNIV). Thus Jesus is an example even for us to follow.

You may ask as perhaps I did, how can this be? Jesus is the sinless Son of God, and we are sinful people, so how can we aspire to follow his example? The answer comes here:

we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin.

Hebrews 4:15 (TNIV©, American edition)

What an encouragement! Jesus faced the same kinds of trials and temptations that we do, and emerged victorious through them all! If he did, so can we. This is made clear here:

let us run with perseverance the race marked out for us, 2 fixing our eyes on Jesus, the pioneer and perfecter of faith.

Hebrews 12:1-2 (TNIV©)

The word translated “pioneer” here means something like “the first to follow a path”, perhaps “trailblazer”. Jesus was the first to run the race and to live the life of faith, and, because he did, we too can. (Yes, I know it is theologically controversial to suggest that Jesus had faith, but I won’t go into that issue just now.)

Furthermore, if we are called to follow Jesus’ example, that must mean that we should expect to do the same kinds of things which Jesus did. This is confirmed in John’s gospel, where Jesus said:

Very truly I tell you, all who have faith in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father.

John 14:12 (TNIV©)

Note that although this was spoken to the twelve apostles, the promise is not restricted to them, or even to those who lived in their lifetime, but is a promise to all who have faith in Jesus. There is no room here for cessationism.

What kinds of works is Jesus talking about here? The answer just came as a surprise to me. Jesus is talking about the very same works which, in the previous verse, he was appealing to as evidence that “I am in the Father and the Father is in me” (John 14:11, TNIV). He is not referring to acts of kindness which any person can do, but to the miraculous signs which proved that God had sent him, signs such as turning water into wine, “the first of the signs through which he revealed his glory” (John 2:11, TNIV), and feeding the five thousand, a sign which caused many to believe in him (John 6:14). It seems that Jesus expects “all who have faith in me” to do not just similar works but even greater ones.

The objection that I would have made to this argument is that Jesus performed his miracles, and especially these great signs, because he was divine and so omnipotent. There is, I thought, no way that we humans can do anything even remotely comparable, because we are limited to what our natural human bodies can do. This argument might seem to be decisive, but the Bible clearly does not allow us to take this position. Firstly, it is contradicted by John 14:12, as we have already seen. And then, from a quite different angle, it is also contradicted by this passage:

But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

Mark 13:32 (TNIV©)

Jesus didn’t know something, so in his ministry, at least at this point, he was not operating in his omniscient divine nature. Yet he did know that the angels didn’t know this, something which was not known to everyone. How did he have some supernatural knowledge but not all knowledge? The only answer, it seems, is that he was operating in his human nature but the Holy Spirit was revealing some divine truth to him. (I have taken this argument from Confronting the Powers by C. Peter Wagner, pp.129-130.)

It is of course no coincidence that Jesus’ ministry began soon after he received the Holy Spirit. Before his baptism, Jesus seems to have lived a normal life. No childhood miracles are recorded in the biblical gospels, although some implausible fables are found in non-canonical gospels and in the Qur’an. The young Jesus was an exceptional student (Luke 2:46-47) but showed no special powers. Then at his baptism the Holy Spirit came upon him, and immediately led him into the wilderness to be tempted (Mark 1:9-13). Only after that did he begin to preach and to heal in the power of the Spirit (Luke 4:14-15, Matthew 4:23), and to drive out demons by the Spirit of God (Matthew 12:28).

The implication seems clear: Jesus carried out all of his ministry as a human being filled with the Holy Spirit. He exercised the gifts of the Spirit, such as prophecy in his prophetic preaching, healing and miraculous powers. The divine Son of God had voluntarily “emptied himself” (Philippians 2:7, RSV) of his divine attributes like omnipotence, omniscience and omnipresence and submitted himself to the limitations of a human body. But as a perfect human, perfectly filled by the Holy Spirit, he could operate perfectly in the gifts of the Spirit, and so do the great works which proved that God had sent him.

So what of us? We too, as Christians, have received the Holy Spirit – whether or not we have had a specific experience of the Spirit’s power. We are not perfectly filled with the Spirit because of our sinfulness, and need to seek continual new filling (Ephesians 5:18; the verb “be filled” is in the present continuous tense). But the same Holy Spirit who filled Jesus also fills us, and so in the power of the Spirit we can do the same works that Jesus did, and indeed even greater works, probably because there is, or should be, not one person but the whole church for the Spirit to work through.

This is not all a matter of great miracles. Through the Spirit we can experience the same close relationship with the Father which Jesus experienced. We can hear the Father speaking to us and let him speak through us. We can aim to be like Jesus in this:

the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.

John 5:19 (TNIV©)

And as we do what we see the Father doing, as revealed to us by the Holy Spirit, we will find ourselves, together as the church, doing even greater things than Jesus did: bringing his power, his compassion, and his saving message not just to one small country, as he did during his life on earth, but to the whole world.