DOCSLIB.ORG

Bangor University PROFESSIONAL DOCTORATES Newfrontiers Church Planting in the UK: an Examination of Their Distinctves and Practi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Bangor University PROFESSIONAL DOCTORATES Newfrontiers Church Planting in the UK: an Examination of Their Distinctves and Practi Bangor University PROFESSIONAL DOCTORATES Newfrontiers church planting in the UK: an examination of their distinctves and practices Cooper, Barry Award date: 2009 Awarding institution: Bangor University Link to publication General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Download date: 05. Oct. 2021 Newfrontiers church planting in the UK: an examination of their distinctives and practices A thesis submitted for the Degree of Doctor of Ministry to the School of Theology and Religious Studies College of Arts and Humanities, Bangor University Barry Cooper, May 2009. 2 Abstract At a time when many denominations and church groups in the UK are declining, one "family of churches" is experiencing growth and opening new churches at an increasing rate. This thesis examines this phenomenon by considering the practice of church planting in the UK within a group of churches known as Newfrontiers, and seeks to suggest reasons for their growth and expansion. In doing this, it considers four main questions: " How has Newfrontiers developed and maintained a programme of intentional church planting? (Section 1) " How does Newfrontiers go about planting churches? (Section 2) " What might a "successful" church plant look like? (Section 3) " What makes a "successful" church plant? (Section 4) In the course of this thesis, two main sources of information are used. They are the primary sources of Newfrontiers (in-house magazines, books, and audio/audio visual material), and empirical research carried out by the author. This research included a series of interviews with senior and other relevant leaders within Newfrontiers, as well as a survey and follow up interviews with leaders of a number of current/recent Newfrontiers new churches. 4 Acknowledgements The author wishes to express his thanks and appreciation to the following: " My supervisors: Dr. Neil Hudson and Dr. William Kay. Without their patience, encouragement and practical help this thesis would not have been written. " Dr. Keith Warrington and the other faculty members at Regents Theological College for their support and wisdom. " Terry Virgo, David Holden, David Stroud and the other leaders within Newfrontiers who agreed to be interviewed and have shown ongoing interest in this research. " All the leaders of the Newfrontiers church plants featured in this thesis. Without their willingness to fill in questionnaires and answer endless questions on the phone, there would have been no material to examine. " Tony Thompson for reading and helping me make sense of my empirical research as featured in section 4. " Mike Cornish for reading and helping me to focus my thinking. " Andrew Greenhalgh for proof reading and helping to get my commas and apostrophes in the right place. " And lastly to Ruth, my lovely wife for putting up with me, and giving me the space required to carry out this research. Without her constant support, I would not have been able to start, let alone finish this project. 5 Contents Tables and Charts 8 Abbreviations 10 Introduction 11 1.1 Church planting in the UK 12 1.2 Newfrontiers 14 1.3 Church planting within Newfrontiers 17 1.4 From restoration to church planting 18 1.5 The brief of this thesis 18 1.6 Unique contributions 19 1.7 Terminology used 22 1.8 Is Newfrontiers really different? 27 Literary review 29 L. 1 Relevant historical literature relating to Newfrontiers 29 L.2 Relevant missiological literature relating to Newfrontiers 31 L.3 Relevant practical theological literature relating to empirical research 32 Methodology 42 M. 1 Documentary analysis 44 M. 2 Interviews with Newfrontiers leaders 44 M. 3 2002 church planting list 46 M. 4 Church members' sample 48 M. 5 Church planters practitioners' focus group 48 M. 6 Limitations 48 Section 1: The national context 50 1. Why does Newfrontiers plant churches? 51 1.1 Because of its "prophetic history" 51 1.2 Because of its self-belief in being a distinctive people 64 1.3 Because of its particular view of eschatology 74 Conclusion 78 2. How is its church planting momentum being maintained? 79 2.1 Impact of the prophetic 79 2.2 Conferences: Downs, Stoneleigh, Brighton, Prayer and Fasting 82 2.3 Mobilisation of teens, students and twenties 87 2.4 Influence and involvement of Virgo and other senior leaders 89 2.5 Publicity and promotion 92 2.6 Release of finances 98 2.7 Training and mentoring 99 Conclusion 101 Section 2: Newfrontiers church planting in practice 102 6 3. How does it plant churches? 103 3.1 Original vision and foundations 104 3.2 Leader, leadership team and initial core group 108 3.3 Small groups and Sunday services 111 3.4 Alpha and other evangelistic strategies 114 3.5 Involvement in the local community 118 3.6 Involvement and support from the wider Newfrontiers family 120 Conclusion 121 4. What impact are its church plants having? 122 4.1 Levels of numerical growth 122 4.2 New additions: Conversion and transfers 125 4.3 Church attenders: Who are they? 129 4.4 Community involvement 130 4.5 Planting other churches 131 4.6 Contribution to the mission of Newfrontiers 133 Conclusion 135 Section 3: "Successful" church plants 136 5. Defining and measuring "success" 137 5.1 Defining success 137 5.2 Measuring success 141 Conclusion 144 6. What factors might contribute to a successful church plant? 146 6.1 The leader, core group and first Sunday 146 6.2 Small groups and Sunday services 149 6.3 Alpha and other evangelistic strategies 150 6.4 Involvement in the local community 151 6.5 Support from the wider Newfrontiers family 152 6.6 Location 154 6.7 The "God" factor 156 Conclusion 158 Section 4: Statistical analysis 159 7. The statistically significant and not statistically significant 161 7.1 Factors statistically significant 161 7.2 Factors not statistically significant 174 Conclusion 177 8. "Not so successful" and "very successful" church plants 178 8.1 Growth and development 178 8.2 The initial period 180 8.3 The location 181 8.4 The life of the church plant 182 8.5 The leader 184 Conclusion 186 7 Conclusion 188 C. 1 Key observations 189 C.2 Statistically significant 191 C.3 Hard questions 195 C.4 Potential for further research 199 Bibliography 200 Appendices 208 Appendix 1: Chronology of main events 209 Appendix 2: Locations featured in the 2002 church planting list 211 213 Appendix 3: 2002 church planting list - questionnaire 219 Appendix 4: 2002 church planting list - telephone interviews Appendix 5: The church members' sample questionnaire 223 8 Tables and Charts Chart 1.1 Newfrontiers membership 13 Chart 3.1 Reasons why church plants started 87 Chart 3.2 Time of initial meetings 93 Chart 3.3 Location of initial meetings 93 Chart 4.1 Adult membership 105 Chart 4.2 Origins of people who join church plants 111 Table 5.1 2002 church planting list graded according to how many success measures they had achieved 128 Chart 6.1 Age of church planting leader when started church plant 130 Chart 6.2 Main gifts of senior leader 131 Chart 6.3 How was the leader financed during the first year of the church plant? 136 Chart 6.4 How important to the growth of your church has been the support from other Newfrontiers churches? 136 Chart 6.5 Number of church planting venues in each ACORN main category 138 Table 7.1 Significance of measure 1 and Government regions 143 Table 7.2 Crosstabulation between measure 1 and Government regions 144 Table 7.3 Significance of measure 2 and social activities; signs and wonders; and other midweek meetings 144 Table 7.4 Crosstabulation between measure 2 and the perceived importance of social activities 145 Table 7.5 Crosstabulation between measure 2 and the perceived importance of signs and wonders 146 Table 7.6 Crosstabulation between measure 2 and the perceived importance of "other" midweek meetings 146 Table 7.7 Significance of measure 4 and Sunday worship; Sunday teaching; social activities; and theological training of the leader 147 Table 7.8 Crosstabulation between measure 4 and the perceived importance of Sunday worship 148 Table 7.9 Crosstabulation between measure 4 and the perceived importance of Sunday teaching 148 Table 7.10 Crosstabulation between measure 4 and the perceived importance of social activities 149 Table 7.11 Crosstabulation between measure 4 and theological training of the leader 149 Table 7.12 Significance of measure 5 and Sunday worship; social activities; open airs; and seeker services 150 Table 7.13 Crosstabulation between measure 5 and the perceived importance of Sunday worship 150 Table 7.14 Crosstabulation between measure 5 and the perceived importance of social activities 151 9 Table 7.15 Crosstabulation between measure 5 and the perceived importance of open airs 151 Table 7.16 Crosstabulation between measure 5 and the perceived importance of seeker services 151 Table 7.17 Significance of measure 6 and Sunday teaching
Load more

Recommended publications
  • How the U.S. Christian Right Is Transforming Sexual Politics in Africa
    Colonizing African Values How the U.S. Christian Right is Transforming Sexual Politics in Africa A PUBLICATION OF POLITICAL RESEARCH ASSOCIATES BY KAPYA JOHN KAOMA Political Research Associates (PRA) is a progressive think tank devoted to supporting movements that build a more just and inclusive democratic society. We expose movements, institutions, and ideologies that undermine human rights. PRA seeks to advance progressive thinking and action by providing research-based information, analysis, and referrals. Copyright ©2012 Political Research Associates Kaoma, Kapya John. ISBN-10: 0-915987-26-0 ISBN-13: 978-0-915987-26-9 Design by: Mindflash Advertising Photographs by: Religion Dispatches, Michele Siblioni/AFP/Getty Images, Mark Taylor/markn3tel/Flickr This research was made possible by the generous support of the Arcus Foundation and the Wallace Global Fund. Political Research Associates 1310 Broadway, Suite 201 Somerville, MA 02144-1837 www.publiceye.org Colonizing African Values How the U.S. Christian Right is Transforming Sexual Politics in Africa A PUBLICATION OF POLITICAL RESEARCH ASSOCIATES BY KAPYA KAOMA POLITICAL RESEARCH ASSOCIATES i Colonizing African Values - How the U.S. Christian Right is Transforming Sexual Politics in Africa Foreword ganda’s infamous 2009 Anti-Homosexuality Bill, onstrates in Colonizing African Values that the Ameri- which would institute the death penalty for a can culture wars in Africa are growing hotter. Tracing U new and surreal category of offenses dubbed conflicts over homosexuality and women’s repro- “aggravated homosexuality,” captured international ductive autonomy back to their sources, Kaoma has headlines for months. The human rights community uncovered the expanding influence of an interde- and the Obama administration responded forcefully, nominational cast of conservative American inter- the bill was tabled, and the story largely receded ests.
    [Show full text]
  • Covenanttheology.Doc.Pdf
    WHY WE MIGHT NOT BE AS REFORMED AS WE THINK WE ARE Exploring Reformed and Covenant Theology MJ Hosier, July 2011 Introduction: Why a paper on Covenant Theology? Newfrontiers does not exist in theological isolation. Over the years we have had speakers at our conferences who have represented a wide variety of broadly ‘evangelical’ spiritualities and theologies – one thinks of the contrast between a Wayne Grudem and a John Arnott, or a Rob Rufus and a Mark Driscoll. Individual churches, and individual members within those churches will also be exposed to, and espouse with varying degrees of enthusiasm, a range of Christian leaders. In recent years, we have been significantly influenced by “new Calvinists” such as John Piper, Tim Keller and Driscoll. As a consequence of this, and a picking-up of the American “young, restless and Reformed” motif, an increasing number within our ranks would self-consciously refer to themselves as Reformed. “Reformed & Charismatic” is now the banner under which many would choose to take their stand. This self-identification as “Reformed” also reflects a reaction against “Emergent” – the loose collective of writers and leaders who have been following various theological cul-de-sacs over such issues as the gathered church and God’s sovereignty. In the UK, this trend was probably most accelerated by Steve Chalke promoting some controversial ideas about the atonement. The term “evangelical” itself seems increasingly unsatisfactory as what it designates is increasingly imprecise. To paraphrase Dash from The Incredibles, “When everyone is evangelical, no-one is.” Or, as Carl Trueman puts it, What is evangelicalism? It is a title I myself identify with on occasion, especially when marking myself off from liberalism, another ill-defined, amorphous, transdenominational concept.
    [Show full text]
  • Inviting a Response: the Altar Call in Contemporary Mission and Ministry in Britain and Ireland
    WBC Journal Issue 1 August 2015 Inviting a Response: The altar call in contemporary mission and ministry in Britain and Ireland By Jonathan Roberts Abstract This article charts the use of the ‘altar call’ or ‘appeal’ from its beginnings in America in the 18th century, to its place in Britain and the early Salvation Army. It investigates its use in contemporary denominations within Britain and Ireland, and asks whether it remains an effective evangelistic method. It concludes that it still has a place within a process-orientated approach to evangelism and an overall emphasis upon the journey of faith, worship and ministry. A postmodern culture continues to value opportunities for symbolic public response in faith commitment and spiritual growth and development. Introduction Salvationists are accustomed to the sight of someone walking forward at the end of a sermon in response to an altar call – also known as an appeal or an invitation. It has been part of Salvation Army worship since the movement’s beginnings in 1865. William Booth had used the altar call as a Methodist minister in the 1850s and as a travelling revivalist in the 1860s. Its origins, however, lay on the other side of the Atlantic in the mid-eighteenth century. It was used infrequently to begin with, but by the end of the century it was fairly common among American Baptists, Congregationalists and especially Methodists. Then the camp meetings of the early nineteenth century led to it becoming a standard and commonplace evangelistic practice. These meetings derived from the Presbyterian tradition of holding four or five days of special communion services.
    [Show full text]
  • Spiritual Gifts Booklet Updated 2017
    Table of Contents I. Introduction II.What are Spiritual Gifts? III.What are the Spiritual Gifts? IV.What Does the Bible Teach about Spiritual Gifts? V. What are the Views on Spiritual Gifts? VI.What are Some Incorrect Views on Spiritual Gifts? VII.What is Vintage Church’s Stance on Spiritual Gifts? VIII.How Do You Discover Your Spiritual Gift(s)? IX. Conclusion X. Resources !2 I. Introduction Over the past one hundred years, spiritual gifts have become a topic of major debate within the church. Pentecostal and other charismatic churches have caused most Christians in all denominations to re-evaluate spiritual gifts. This is especially the case for “supernatural gifts” such as prophecy, healing, and speaking in tongues. This renewed interest in spiritual gifts has caused many to ask questions and ultimately remain more confused than before on the issue. In 1 Corinthians 12-14 the apostle Paul discusses spiritual gifts at length. As Vintage Church journeys through our sermon series on 1 Corinthians entitled “In the City. For the City.”, we will discuss the topic of spiritual gifts from 1 Corinthians 12-14. This mini-series is entitled “Power Up.” It is our hope that this mini-series will bring clarity to the issue of spiritual gifts and provide freedom to serve Christ and his church however he has gifted you. II. What Are Spiritual Gifts? Simply put, the definition of a spiritual gift is the manifestation of God’s grace on the life of a believer in Jesus Christ. In the New Testament a handful of words are used for spiritual gifts, but the primary word used is charismata.
    [Show full text]
  • Baptism in the Holy Spirit
    Baptism in the Holy Spirit Why study this now? What is the point of further study of this subject? Is it not the case that Charismatics accept the doctrine as it stands and cessationists reject it as a new experience? The positions are entrenched; why study it any more? What is new is that recent developments (e.g. the Toronto Experience) have so shocked many Charismatics that they now question the validity of their previous teaching, but do not doubt they had a genuine encounter with God in the past. At the same time, some cessationists are looking for more than dry, formal liturgy but do not agree with the concept of a second blessing . Is it not time for a re- evaluation of the apologetic of Charismatic teachers, yet opening up the teaching of the New Testament on what it means to be filled with the Spirit and to walk in the Spirit? There is no doubt that the Bible offers believers a walk with God that supersedes ordinary human life, even godly Enoch and sinful Samson knew something of this. Just what is it and how do we obey God in our reception of it? What was wrong with the previous teaching? A brief recapitulation of recent history and especially Charismatic history The beginnings of the modern idea of the baptism For many years, since Topeka in 1901 1 and Azusa Street in 1906 2, the doctrine of the baptism in, with or by the Holy Spirit remained largely the province of the Pentecostal churches of various sorts.
    [Show full text]
  • TERRY VIRGO Finally We Looked to the Future
    Contents A gospel-preaching church that is loving, A church where elders are honoured as righteous in its lifestyle, involved in world mission servant-leaders, caring for the flock and 1and reaching the unsaved in its community by providing appropriate spiritual disciplines Page 4 both public and personal evangelistic activity. 9 where necessary. Page 31 A church where regular teaching and A church freed from complacency and preaching of the Bible holds a primary role endeavouring to grow in gospel impact, 10 and where Scripture’s authority is final. faith, prayer, generosity, action and influence. Page Page 35 Page 7 2 A church whose people are assured of the A church whose individual members are grace of God in their lives and are clear about equipped for their role of service within the 3 church and community, including the release the full New Covenant benefits of being in Christ. 10 Page 11 Page 38 and training of those called to trans-local ministry. A church whose people are baptised in A church which is fully involved in our shared water and in the Holy Spirit, and brought apostolic mission to extend the kingdom of God into a genuine life in the Spirit. globally through the recovery of New Testament Page 14 4 church life, making disciples, training leaders and planting churches by all means, including A church where God’s presence is prized and where wholehearted financial commitment, welcoming God is enthusiastically worshipped with genuine trans-local ministries, regularly freedom for men and women to worship attending corporate gatherings, publicly in the Holy Spirit, to use spiritual promoting our publications and gifts and to participate in ‘body ministry’.
    [Show full text]
  • Membership 2020
    TRINITYCENTRAL Joiningt h e f a m i l y PAGE 1 Why do we believe in ‘being added’ to a church? .....................................4 Trinity Central’s mission: .............................................................................6 Our 6 core values: .......................................................................................8 What are our roots? ..................................................................................11 Prophetic vision .........................................................................................13 What’s the plan? .......................................................................................16 Working it out everyday ...........................................................................18 Leadership in Trinity Central ......................................................................21 Training up leaders ...................................................................................24 What makes a great church member? ......................................................25 How do I become a member? ...................................................................30 What if I don’t want to become a member? .............................................33 Church Discipline .......................................................................................35 How do I leave Trinity Central? .................................................................37 In conclusion, we’d love for you to join us! ...............................................38 PAGE
    [Show full text]
  • THE LEGACY of the CHARISMATIC MOVEMENT by Pastor Chris Hand – Crich Baptist Church, Derbyshire, U.K
    THE LEGACY OF THE CHARISMATIC MOVEMENT By Pastor Chris Hand – Crich Baptist Church, Derbyshire, U.K. Today I am going to try to look at the legacy of the charismatic movement as it affects the reformed Christian churches in the UK. There will be some reference to the wider legacy to the wider evangelical and non-evangelical churches. But that is not my main concern. Neither am I going to look in detail at the legacy in respect of its effect or non-effect on moral, spiritual, political and cultural developments in our nation, interesting subject though that would be. The verses we read a moment ago summarise my view – I am not expecting grapes from thornbushes or figs from thistles. There is not time to justify that view at length here but I speak as one who is a cessationist and convinced of the need for reverent worship. Rather we are going to home in, as best we can, on matters nearer to us. What has been the effect of the charismatic movement on us, on people like us, on churches like ours? We might think some of these effects are self-evident and indeed many are. We shall look at some of them in a moment. But, in addition, has the charismatic movement shaped our thinking and the thinking of believers like us in more subtle ways? Has it exposed weaknesses, insecurities or fears in us? Has it affected our views on worship and the conduct of public meetings? So we might include in our review of the legacy of the charismatic movement the question as to whether it has been a window into our own souls and from which we can learn and grow.
    [Show full text]
  • The Toronto Blessing
    REFORMATION TODAY T& tru,e ancfLitre JY F'Jfij;te.t if/JC BAN :KN OLL1S 9'flt;j{te.r £/J Gc;};,_,{l .A'~ eel 6~7 ~e, are,s • ~!!!!!!!!!!!!!!!!!!M!!!AR!!!C!!!H/A!!!PR!!!IL!!!19!!!95!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! lJ @J@J _ The Carey Conference January 1995 Amin 1Jung of Jakarta. Amin and Left, Stan Thompson, British agent for RT, Sutjipto Subeno were the first visitors is an elder at Parbold Evangelical Church to the Carey Conference from where John Palmer is pastor. John is also a Indonesia trustee of RT Trust. On the right is Mark Battese of Australia Veteran Leith Samuel. For his rating Ken Ryan of Dublin and Stephen Curry of of the Conference see report Ballymoney, Northern Ireland 'Hello Carolyn! ' Bruce Jenkins of Roger Fellows recently returned to the UK Natal, South Africa telephones home. ji-om Canada and Leslie Pinner of the Bruce gave a report of time recently Salvation Army, Stranraer, Scotland spent in Addis Ababa ii Editorial Bryn Jones and Terry Virgo are the best known apostles of the Restorationist Movement in England. Bryn Jones is enthusiastic in his endorsement of the Toronto blessing: 'Young and old, men and women, leaders and people alike are getting drunk. Thousands across the churches are laughing, crying, praying, praising, being healed, falling asleeep, going into trances and seeing visions of God. People are experiencing fire in their hands, their stomachs and on their lips, some with such intensity that they cry to God to stop. These things are happening in con­ gregations worldwide.
    [Show full text]
  • The Church: the Ecclesia,  Literally: the Out-Called-Ones… WE ARE the CHURCH! the LOVE of HIS LIFE!
    The Church: The ecclesia, Literally: the out-called-ones… WE ARE THE CHURCH! THE LOVE of HIS LIFE! WE ARE The Church; the ecclesia, this word is used 109 times in the New Testament. In Matthew 18: Jesus says, Where 2 or 3 gather in My name, there I am in the midst of them; and it’s interesting, most of the time, the early church met in homes. In the Gospel, only Matthew records Jesus using the word 3 times. John Tyndale first translated this word: congregation, we translate it: assembly. In Matthew 16. Then, twice in Matthew 18:15-17 Jesus also said: 15 Also, if your brother steps over the line against you, go and tell him his fault between you and him alone: if he will hear you, you have gained your brother. 16 But if he will not hear, take one or two more with you, that in the mouth of two or three witnesses every word may be established. 17 And if he neglects to hear them, tell the church [the one Jesus just said He was building: notice, His disciples were not confused about where to find His church]: but if he neglects to hear the church… [the only church that Jesus is building… even where 2 or 3 gather], let him be to you as a heathen man and a publican. The next time we read about the ecclesia in scripture is: Acts 2:47… And the Lord added to the church [He is building] daily such as should be saved. ecclesia used 17 more times in the book of Acts.
    [Show full text]
  • An Evaluation of Prayer Ministry in the Teaching of John Wimber and the Vineyard Movement
    POWER PRAYING: AN EVALUATION OF PRAYER MINISTRY IN THE TEACHING OF JOHN WIMBER AND THE VINEYARD MOVEMENT by E. MARY NEVE A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY School of Philosophy, Theology and Religion College of Arts and Law The University of Birmingham March 2012 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT Prayer ministry evolved from John Wimber’s five-step model for healing prayer. The one-to-one encounter practised in ministry time was the third part of the threefold structure in a Wimber Vineyard event. Wimber’s personal history included conversion in his late twenties, church leadership, and knowledge of church growth. He drew on colleagues to build a theology of worldviews, the kingdom of God, phenomena and experiences, and the supernatural. This thesis argues that using his undoubted charisma he profoundly influenced Wimber Vineyard communities, who take every opportunity to engage in prayer ministry. Wimber, often using his characteristic rhetoric taught that observable signs, phenomena and manifestations occurring during prayer ministry could be understood by the participants to signify the presence, activity and power of God.
    [Show full text]
  • The Contemporary Church (1914-Present) – the Charismatic Movement
    KNOW YOUR CHURCH HISTORY (23) The Contemporary Church (1914-present) – The Charismatic Movement A. Introduction 1. The Contemporary Church is the period of church history from the start of the Great War in 1914 through to the present day. A period of church decline (in the West) and suffering, yet a time of great growth with the church going global. It is also a period marked by the emergence and growth of four movements: i) The Ecumenical Movement; ii) The Charismatic Movement; iii) The Evangelical Movement; and iv) the New Calvinist Movement. The focus of the Ecumenical Movement is unity, as Christians of different denominations and traditions seek to overcome those divisions that have separated them historically. The unity which the Ecumenical Movement has pursued is a unity at all costs rather than one based on a shared truth with a clear doctrinal statement of core evangelical beliefs to define and delimit membership. The result of this is that the Ecumenical Movement has undermined the message of good news for sinners, failed to build believers up in the truth, and has robbed God of His glory by misrepresenting Him and His Word. 2. Another movement which has emerged and grown is the Charismatic Movement which had a renewed focus on the work of the Holy Spirit – the third person of the Trinity. This is a significant movement. In loose terms, 1 in 4 Christians (approx. 500 million) worldwide are ‘Charismatic’. A large number of evangelicals would call themselves ‘Pentecostal’ or ‘Charismatic’. It is the fastest growing sector of Christendom. This is a split movement.
    [Show full text]