Bests & Worsts Reviews from Amazon

In 2014, the Assemblies of God completes its 100th year of ministry. From humble beginnings in Hot Springs, Ark., our Fellowship has grown to encompass over 66 million believers in 252 countries, territories, and provinces. Faithful saints have planted and watered gospel seeds during these years, but God has made them grow (1 Corinthians 3:6). The AG is part of the Charismatic Movement, which now numbers over 500 million persons worldwide.1 That movement has shifted the center of Christianity from the global North to the global South, from the developed world to the majority world. Arguably, its growth makes it one of the greatest revivals in the history of Christianity, as well as one of the most significant people movements of the modern era. And for that, praise God! John MacArthur offers a very different — and almost entirely negative — assessment of the Charismatic Movement in his new book, Strange Fire: Charismatics now number more than half a billion worldwide. Yet the gospel that is driving those surging numbers is not the true gospel, and the spirit behind them is not the Holy Spirit. What we are seeing is in reality the explosive growth of a false church, as dangerous as any cult or heresy that has ever assaulted Christianity. The Charismatic Movement was a farce and a scam from the outset; it has not changed into something good. He concedes that there are “sincere people” within the movement who “understand the necessary truths of the gospel” despite its “systemic corruption and confusion.” Nevertheless, he contends that continued exposure to “the false teaching and counterfeit spirituality of the Charismatic Movement” places them and others in “eternal jeopardy.” These are serious charges to level against any Christian, let alone an entire movement of Christians. As a Pentecostal and an ordained Assemblies of God minister, I am tempted to ignore them because they are both ill-founded and intemperately made. Indeed, I cannot recommend MacArthur’s book either as a constructive critique of the Charismatic Movement or as a good representative of cessationist theology. Nevertheless, the publication of Strange Fire requires a Pentecostal response, not merely to correct the record but also to advance the cause of Christian unity. Where We Agree and Disagree Regarding Christian unity, there are several points where Pentecostal readers can agree with MacArthur. In Part 1, he articulates five tests of authentic revival from a reading of 1 John 4:1–8, informed by Jonathan Edwards’ “Distinguishing Marks of a Work of the Spirit of God”2: 1. Does the work exalt the true Christ? 2. Does it oppose worldliness? 3. Does it point people to the Scriptures? 4. Does it elevate the truth? 5. Does it produce love for God and others? As Pentecostals, we wholeheartedly endorse these tests. However, whereas we believe that the Charismatic Movement, on the whole, passes them, MacArthur believes it fails them. In Part 2, MacArthur argues that contemporary spiritual gifts do not operate the way the Bible says they should, so they are inauthentic. As Pentecostals, we agree that some individuals within the Charismatic Movement practice the gifts in violation of biblical order. However, we disagree that contemporary spiritual gifts, per se, are inauthentic. In Part 3, MacArthur turns from critiquing the Charismatic Movement to outlining the work of the Holy Spirit in terms of salvation, sanctification, and the inspiration and illumination of Scripture. As Pentecostals, we affirm the basic thrust of his pneumatology. However, we note that he has downplayed a major theme of biblical pneumatology — namely, that the Holy Spirit empowers believers for service. These points of agreement demonstrate that our faith as Christians is significantly and substantially the same as John MacArthur’s. Unfortunately, he has chosen to interpret the much smaller points of disagreements as matters of orthodoxy. On the whole, then, he situates the Charismatic Movement outside the camp, describing it as a “false church,” “cult,” and “heresy” that is “assault[ing] Christianity.” Indeed, he calls for “a collective war against the pervasive abuses on the Spirit of God.” How does MacArthur arrive at this outrageous and offensive conclusion? First, he portrays the Charismatic Movement as rife with heresy and immorality. This is the burden of Part 1, subtitled, “Confronting a Counterfeit Revival.” Second, based on his exegesis of Scripture, he argues that contemporary manifestations of the spiritual gifts of apostleship, prophecy, tongues, and healing do not match biblical criteria. Consequently, he says they are inauthentic. This is the burden of Part 2, subtitled, “Exposing the Counterfeit Gifts.” A careful examination of the evidence will demonstrate that MacArthur is wrong on both counts. Portrait of the Charismatic Movement First, MacArthur portrays the Charismatic Movement as rife with heresy and immorality. Consider these representative quotations: Heresy: “What we are seeing is in reality the explosive growth of a false church, as dangerous as any cult or heresy that has ever assaulted Christianity.” Immorality: “The halls of Pentecostal and charismatic history are paved with scandal.” Any large movement — especially one with over 500 million adherents — will contain problematic elements. However, MacArthur argues that the Charismatic Movement consists of these problematic elements, arising from its “bad doctrine.” After describing a variety of scandals involving well-known charismatic leaders, MacArthur writes: “Scandals such as these permeate charismatic history. Trace them to their source and you will discover that they are rooted in bad doctrine. Put simply, moral and spiritual failures such as we have chronicled in this chapter are the inevitable consequence of rotten pneumatology — false teaching about the Holy Spirit.” The basic problem with MacArthur’s description of the Charismatic Movement is what scientists refer to as selection bias — that is, “[a]n error in choosing the individuals or groups to take part in a study.”3 He has profiled charismatic leaders who teach aberrant doctrines or have committed moral failures and then puts them forward as representative of the Charismatic Movement as a whole. This is like describing the moral lives of American presidents by studying only the ones who cheated on their wives. Select a different group, and you’ll get a different picture. (Contrast the charismatics mentioned in Strange Fire with the Assemblies of God adherents profiled in Gary B. McGee’s People of the Spirit, and you’ll see what I mean.4) Because MacArthur’s description of charismatics suffers from selection bias, it cannot be taken seriously as a representative description. MacArthur is aware of a report on charismatic beliefs and practices that is representative of the movement. Titled Spirit and Power, the Pew Forum on Religion and Public Life published the report in 2006.5 MacArthur cites both it and studies based on it to prove that “prosperity theology” is a characteristic belief of the Charismatic Movement. (More on that later.) Unfortunately, he fails to inform readers of Strange Fire about the report’s broader conclusions regarding the Charismatic Movement’s orthodoxy, morality, piety, evangelistic intensity, and social engagement. Consider these representative quotations from the report: Orthodoxy: “renewalists [i.e., Pentecostals and charismatics] also stand out for the intensity of their belief in traditional Christian doctrines and practices.” This is evident, for example, in their view of the Bible. “[M]ajorities of non-renewalist Christians believe that the Bible is the word of God and is to be taken literally, word for word; but this view is even more common among pentecostals [sic] than among non-renewalist Christians.” Morality: “pentecostals [sic] often stand out for their traditional views on a wide range of social and moral issues, from homosexuality to extramarital sex to alcohol consumption.” Piety: “renewalists also tend to engage in more traditional Christian practices at somewhat higher rates than do non-renewalists” — i.e., practices such as church attendance, private prayer, and frequent Bible reading. Evangelistic intensity: “Majorities of pentecostals [sic] in all 10 countries believe that Christians have a duty to convert people to Christianity.” Interestingly, “the duty to spread the gospel tends to be felt more strongly by renewalists than by non-renewalists.” Why? Because of “the widespread belief among pentecostals [sic] that faith in Jesus Christ represents the exclusive path to eternal salvation”; even here, Pentecostals “stand out for the intensity of their belief.” Social engagement: “strong majorities of both pentecostals [sic] and charismatics believe that if enough people were brought to Christ, social ills would take care of themselves…. However, renewalists also see it as their duty to work for justice for the poor.” Does a movement that matches Pew’s description sound like a “false church” to you? Would a “false church” of “renewalist Christians” be “more intense” about their orthodox doctrine, conservative morality, warm piety, evangelistic intensity, and social engagement than “non-renewalist Christians”? Of course not! But if not, then charismatic belief and practice cannot be the “inevitable consequence” of “rotten pneumatology,” as MacArthur claims. If a movement is characterized by orthodoxy (right believing) and orthopraxy (right living), then the Holy Spirit is genuinely at work in its midst — and this according to MacArthur’s own five tests of authentic revival. What about prosperity theology, however? Doesn’t its prevalence among charismatics prove that “the extreme has become mainstream”? Indeed, doesn’t it offer an alternative explanation for the growth of the Charismatic Movement? According to MacArthur, yes. He writes: “In reality, the rapid expansion of charismatic theology is primarily due to the popularity of the prosperity gospel. It is not the convicting work of the Holy Spirit that is drawing converts, but the allure of material possessions and the hope of physical healing.” Set aside the false disjunction in MacArthur’s last sentence. After all, why can’t the church grow because of both the convicting work of the Holy Spirit and the hope for God’s healing and material provision? Jesus didn’t criticize the crowds who came to Him for healing (Luke 4:38–44), after all, so why should we today? Instead, focus on the ambiguity of the term prosperity gospel. MacArthur wants readers to associate that term with the Word of Faith Movement. If the prosperity gospel is prevalent among charismatics, if it is identical to Word of Faith theology, and if that theology is heretical, then the Charismatic Movement is shot through with heresy. I hold no brief for the Word of Faith Movement, and I share many of MacArthur’s concerns with its theological errors. (I’m not sure they always rise to the level of heresy, however.) Nonetheless, a careful reading of the evidence from Spirit and Power suggests a more sympathetic interpretation of the prosperity gospel than MacArthur allows. Pew did not ask interviewees whether they agreed with Word of Faith theology, after all. They asked interviewees to what extent they agreed with the following two statements: • “God will grant material prosperity to all believers who have enough faith.” • “God will grant health and relief from sickness to believers who have enough faith.” Obviously, Word of Faith adherents will agree with these statements. But so might people who have read and taken to heart the Bible’s robust promises of God’s provision for and healing of believers in passages such as Matthew 6:25–34 and James 5:13–16. If, on the basis of such passages, you agree to some extent with Pew’s statements, you wind up on John MacArthur’s naughty list. On the other hand, if you disagree to some extent with these biblical promises, don’t you show yourself to be a person of “little faith”? My point here is not to defend Word of Faith theology but simply to demonstrate that the route to prosperity theology does not necessarily pass through Word of Faith teaching. Moreover, the meaning of the word prosperity varies depending on context. One of the authorities MacArthur cites against prosperity theology is Signs and Wonders by Paul Alexander.6 Just as MacArthur passed over exculpatory information about charismatics in Spirit and Power, so also he passes over exculpatory information in Signs and Wonders. Relating a disagreement he had with a Nigerian Pentecostal named Lawrence Nwankwo concerning whether God wants Christians to prosper — Alexander argued no, Nwankwo argued yes — Alexander writes: “I was arguing against overabundance, hoarding, greed, exorbitance, and consumerism — and for enough for a healthy life. I argued for a simple existence. He was arguing against starvation, poverty, sickness, and hopelessness — and for enough for a healthy life. He argued against subsistence and for a simple life. I was looking up at the mountain of money and trying to bring the wealthy down; he was looking down into the valley of despair and trying to bring the poor up.” Once he realized that the word prosperity meant having “enough for a healthy life,” Alexander realized that he agreed with Nwankwo. God wants people to prosper in that way. MacArthur wants readers to assume that prosperity means the greed of North American televangelists, who already have more than enough. Why not assume instead that Pew’s interviewees hold Nwankwo’s understanding of prosperity? Given that most of them come from poor countries, that would seem the more reasonable — and less uncharitable — assumption. Indeed, when you consider that the prosperity gospel is not identical to Word of Faith theology and that the meaning of prosperity varies by context, it becomes easier to make sense of a point Pew raises but MacArthur ignores: Prosperity theology is prevalent among non-charismatic Christians too. “In all countries,” according to Spirit and Power, “majorities of all Christians believe that God will grant good health and relief from sickness to believers who have enough faith…. Many Christians around the world also believe that God will grant material prosperity to all believers who have enough faith, though this belief is somewhat less common, and held less intensely, than belief in God granting good health.” In summary, contrary to MacArthur’s description of it, the Charismatic Movement is not rife with heresy and immorality. A representative sample of charismatic belief and practice shows it to be orthodox, moral, pious, intensely evangelistic, and socially engaged. And while Word of Faith theology is indeed troublesome and demands a response, there is a better and more sympathetic way to understand the Charismatic Movement’s prosperity theology than MacArthur allows. Exegesis of Scripture Second, based on his exegesis of Scripture, MacArthur argues that contemporary manifestations of the spiritual gifts of apostleship, prophecy, tongues, and healing do not match biblical criteria. He says they are inauthentic, rising from some source other than the Holy Spirit. Based on those assumptions, he concludes continuationism is most likely false, and cessationism is likely true. (Continuationism is “the claim that all the miracles and spiritual gifts described in Acts and 1 Corinthians are still available to Christians today, that prophetic gifts and signs and wonders were not unique to the apostolic era, and that there is no reason to believe one or more of these phenomena has ceased.” Cessationism is the opposite claim.) Pentecostals and charismatics may find themselves nodding in agreement with certain aspects of MacArthur’s argument. For example, I am sympathetic with MacArthur’s critiques of C. Peter Wagner’s views on apostleship, the notion of “fallible prophecy,” and Benny Hinn’s healing ministry. I don’t think these positions are representative of the Charismatic Movement. I also don’t believe arguments against them should count as arguments against the Movement as a whole. Let’s take a closer look at MacArthur’s arguments regarding apostleship, prophecy, tongues, and healing... (Due to space limitations, I am unable to post my entire review on Amazon. For the full review, with citations, go to my website: GeorgePWood[dot]com.)