1 Australasian Pentecostal Studies 13 (2010) Issue 13 (2010)

1 Australasian Pentecostal Studies 13 (2010) Issue 13 (2010) 2 Australasian Pentecostal Studies 13 (2010) Australasian Pentecostal Studies Editor: Shane Clifton, Alphacrucis College Editorial Advisory Board Individual articles, ©2010, APS and the contributors. John Capper, Jacqueline Grey, Tabor College (Victoria) Alphacrucis College Mark Hutchinson, Matthew Del Nevo, University of Western Sydney Catholic Institute of Sydney All copyright entitlements are retained for the electronic and other ver- sions of the contents of this journal. Note: The opinions expressed in articles published in Australasian Pente- costal Studies do not necessarily reflect the opinions of the editor and editorial advisory board. Australasian Pentecostal Studies is a peer refereed scholarly journal, type- set on Adobe InDesign CS4. Material for publication should be submitted to: The Editor, Australasian Pentecostal Studies, PO Box 125, Chester Hill 2162, Australia, Fax: +61-2-96459099; Email: [email protected]. Australasian Pentecostal Studies appears annually and in special additions as may occasionally occur. The costs of the journal are underwritten by the generous sponsorship of Alphacrucis College, as well as subscriptions as follows: Aust & NZ Rest of World Institution: AUS$40.00 US$40.00. Individual: AUS$30.00 US$30.00 Student: AUS$20.00 US$20.00 The Journal may be accessed by over the net, at http:// webjournals.alphacrucis.edu.au/ ISSN 1440-1991 Cover design, Elly Clifton 3 Australasian Pentecostal Studies 13 (2010) Contents Articles. 7. Stephen G. Fogarty, ‗The Dark Side of Charismatic Leadership‘. 21. Julien M. Ogereau, ‗Paul‘s Leadership Ethos in 2 Cor 10–13: A Critique of 21st Century Pentecostal Leadership‘. 41. Eric N. Newberg, ‗Pentecostals and Peace in Israel/Palestine‘. 59. Jon K. Newton, ‗The Scope of Christian Prophecy‘. 87. Next Generation Essay: Tanya Riches, ‗The Evolving Theological Emphasis of Hillsong Songs (1996 – 2007)‘. 134. A Review Symposium on: Wolfgang Vondey, Beyond Pentecostal- ism: The Crisis of Global Christianity and the Renewal of the Theo- logical Agenda (Eerdmans, 2010), featuring Jeffery Gros, Mark Powell, Ann K. Riggs, Dennis Doyle, and Wolfgang Vondey. Book reviews: 162. Andrew Youd, Yves Congar: essential writings. Edited by Paul Lakeland, Maryknoll: New York: Orbis Books, 2010. 167. Jeffery Gros, Maxwell Johnson, ed., American Magnificat: Protestants on Mary of Guadalupe, Collegeville: The Litur- gical Press, 2010. 168. Mark Hutchinson, Rodney Stark, God's Battalions: The Case for the Crusades, New York: HarperOne, 2009. 172. William J. Molenaar, James K. A. Smith, Thinking in Tongues: Pentecostal Contributions to Christian Philoso- phy, Grand Rapids, MI: Eerdmans, 2010. 4 Editorial 5 Australasian Pentecostal Studies 13 (2010) Editorial The „Visible Church‟. This issue brings together a multidisciplinary focus on critical issues relating to the visible church. Stephen Fogarty, who spends his days leading a national theological college, is well-equipped to apply leadership theory to one of the key problems of the visible Pentecostal church. Few people who work in organizations long enough manage to remain unaf- fected by the spectacular fall of charismatic leaders or, worse, by manipu- lative or self-centred leadership. When this occurs in Churches, the affect on their public witness can be catastrophic. Eric Newberg extends this problem into a critical issue of public policy—evangelical support for the modern State of Israel. Newberg explores the impact of American Pente- costal adoption of fundamentalist dispensationalism on Arabic Christians and displaced Palestinians, and its implications for Pentecostal public theology. The result is a fundamental challenge to the sources of classical Pentecostal theology, a complexus that has always rotated around answer- ing the question ‘where are we in time?‘ Newberg asks the further question, ‗How can a movement speak to the world when its public positions are open to charges of hypocrisy.‘ It is only suitable, then, that considera- tion of this case study in public proclamation is followed by Newton‘s analysis of another form of proclamation—Christian prophecy. Newton‘s specialization is in the study of the Revelation. His study adds point to the growing body of literature which unpacks the problems inherent in the classical cessationist interpretations of the charismatic gifts. He then explores those limits which are more faithful to the biblical record and the implications these have for public witness through prophecy. Tanya Riches, a rising young Pentecostal scholar of worship cultures, extends this by applying ritological approaches to the interpretation of one of the world‘s leading producers of Christian worship music, Hillsong Australia. Interpreting megachurch ‗inner spaces‘ as a form of ‗inner public‘ con- nects powerfully to Goh‘s work on the function of ―the mega‖ in creating spiritual plausibilities.1 The tensions identifiable here—between Newberg‘s charismatic approach, Newton‘s correction from a classical Pentecostal perspective, and Riches‘ exploration within a functioning spiritual community—imply just the sort of ‗crisis‘ in Pentecostal Studies which Wolfgang Vondey explores in his important new book, Beyond Pentecostalism. His use of the 6 Australasian Pentecostal Studies 13 (2010) metaphor of ‗play‘ builds on and expands rather well on many of the themes raised by Riches, providing an exteriorization and agenda to the interiority described in the spontaneity and serious ‗play‘ evidenced by worship music. This issue ends with an international symposium consider- ing the issues raised in the book. Since World War II, scholarship relating to evangelicalism has de- veloped almost to ‗industry‘ status. As Pentecostal scholarship develops, paying attention to the parallels will be instructive. In his Discovering an Evangelical Heritage, Donald Dayton makes the observation that the scholarship of evangelicalism was warped by the dominance of the re- formed tradition in evangelical scholarly institutions. The result of the observation was to change the thing being observed. A similar pattern can be detected in the growing literature on Pentecostalism, where it has become an object of interest to charismatic scholars and others from outside Pentecostal communities. Vondey‘s account—and the surrounding discus- sion—points to the need for classical Pentecostals to take the study of their own tradition more seriously. The alternative is, as proposed in Vondey‘s title, to become a subject, first of sociology, then of theology, and finally, perhaps, of history. The Editors 1. Robbie B. H. Goh, ‗Hillsong and ―Megachurch‖ practice: semiotics, spatial logic, and the embodiment of contemporary evangelical Protestantism,‘ Material Religion, vol. 4, no. 3, p. 285. 7 Australasian Pentecostal Studies 13 (2010) The Dark Side of Charismatic Leadership Stephen G. Fogarty Principal and CEO, Alphacrucis College [email protected] Abstract Charismatic leaders can transform organizations by motivating members to higher levels of commitment and performance by inspiring them with an appealing vision that is highly discrepant to an unsatisfying status quo. However, there is also a ―dark side‖ to charismatic leaders. They can in- crease risk levels to organizations and threaten the well-being of members. The personalized need for power, negative life themes, and narcissistic tendencies of personalized charismatic leaders can lead to unethical and destructive behavior. Socialized (rather than personalized) charismatic leaders, on the other hand, are more likely to produce beneficial results. Safeguards to minimize the potential negative consequences of personalized charismatic leaders include effective accountability structures, viable support systems, and leader selection processes. The Christian understand- ing of human nature and community provides a useful perspective in de- veloping a beneficial working relationship between the leader, the organization, and its members. Charismatic Leadership Charismatic leaders are different from other leaders in the way that they transform organizations and their members. They are able to articu- late a vision for an organization‘s future that motivates its members to extraordinary effort and achievement (House & Howell, 1992). They can generate enthusiasm among the members of the organization by describing a better organizational future, by presenting new opportunities and solu- tions, and by connecting the needs of the members of the organization to the projected vision (Boal & Bryson, 1988). The notion of charismatic leadership is derived from the Greek word charisma which means ―divinely inspired gift.‖ The German soci- ologist Max Weber instigated the contemporary focus on charismatic leadership when he described a type of leader who exerts remarkable influence by demonstrating ―a certain quality of an individual personality by virtue 8 Editorial of which he is set apart from ordinary men and treated as endowed with supernatural, superhuman, or at least specifically exceptional powers or qualities‖ (Weber, 1947, 358). The followers of charismatic leaders per- ceive them to be endowed with qualities not found in ordinary leaders. This perception of the charismatic leader‘s qualities motivates followers to higher levels of commitment and task performance than would otherwise be the case. Charismatic leadership occurs when an organization and its members believe that they have

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