Empowered Evangelicals (1990’s+)

(By Dr. Ron Woodworth)

Introduction

There is a new breed of Evangelicals who have been emerging on the scene of global Christian renewal since the 1990’s. These Evangelicals are different than their predecessors¹ in one primary way--the synthesis they seek to bring between certain components of the Charismatic renewal (1960’s-1990’s) and the historic doctrines of the Reformation-Reformed eras vis-à-vis the theology of Martin Luther and John Calvin. In this article, rather than a prolonged narrative, I will simply attempt to briefly highlight a number of key characteristics-issues regarding and/or accompanying the emergence of these New Evangelicals (NE).

1. The Empowering Holy Spirit and Charismatic Charlatans…

New Evangelicals have experienced an undeniable empowering (“baptism”) of the Holy Spirit, generally as a result of some acquaintance/association with the Charismatic renewal (Acts 1:8; 2:1-4). There is debate over the manifestation of speaking in tongues², but all new evangelicals are quite comfortable acknowledging the validity of spiritual gifts for today—including tongues, prophecy, healing, etc. [See 1 Cor. 1:7 for Paul’s expectation that charismatic gifts would continue (vs. cease with the biblical canon) right up until the return of Christ.]

However, NE’s also have a general, if not determined, distaste for how sensationalized the charismatic gifts and ministries have become in the name of Christian television, radio, and the printed media. Too many charismatic charlatans are masquerading as “powerful ministries”, which have in fact become little more than a front for financially fleecing the flock of God with a distorted version of the “seed money” doctrine—promising financial gain, marriage partners, obedient children, salvation of family members, supernatural healing from disease, new cars and clothes, ad nauseam in return for obedience to the “command of God” requiring them to “get off the sofa now and go to your phones!”

“In their greed these teachers will exploit you with stories they have made up.”  (2 Pet. 2:3)

Please note that the falsity of false teachers and prophets is not that what they are preaching is blatantly unbiblical, but rather that their motives and methods are skewed resulting in a “prosperity gospel” that creates an anxiousness about one’s material means rather than a trusting submission to pursue faithful service to Christ--regardless of the status of one’s earthly bank accounts. (1 Tim. 6:5-10; Matt. 6:19-21) It is not that prosperity is not taught in Scripture, it’s just that these ministers make money (and material possessions) the primary objective and measure of faith…Beware!

This reproach of the charismatic gifts and ministries is the reason why the charismatic renewal has been virtually replaced by a huge migration of former independent or “recovering” charismatics to the more historic and reputable evangelical encampment. This is also why this article prefers the term New Evangelicals over the classification of Neo-Charismatics.

2. Kingdom-Centeredness and Christian Unity…

New Evangelicals can be described as being “kingdom-centered” in their perspective and practice³. For them the kingdom is both now and still to come; present and yet future⁴. In other words, the transforming power of God’s kingdom (be it personal, family, church, or cultural-social) does not necessarily await a future physical reign of Christ on earth. Jesus is Lord of all (!) is a dynamic truth to be optimistically pursued, at every dimension of human existence and interaction, although that undisputed Lordship will not be fully realized in this age because of the presence of sin. Nevertheless, an optimistic-realism still describes the modus operandi of the mission and lifestyle of the NE.

This kingdom reality does affect the way NE see the doctrine of the end-times, or eschatology. And though there is still considerable debate, a near majority of NE are now leaning away from dispensationalism (secret rapture, 7 year tribulation, 2^nd stage of the second coming, 1,000 year reign of Christ with a rebuilt Third Jewish Temple including reinstituted animal sacrifice, etc) and tending toward amillennialism (kingdom now and not yet; less literal rendering of prophecy; and more emphasis on the church’s role in declaring the gospel of the kingdom to all nations, etc.)

“And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.” (Matt. 24:14)

It is also in the context of Kingdom-centeredness that the biblical call to unity (Eph. 4; Phil 2; John 17) is more readily realized. For since the Kingdom of God is the foundational reality of the Church⁵, all disciples of the “King of the Kingdom” (the Lord Jesus Christ) share equal access to its rule, rights, and responsibilities—regardless of their denominational affiliation, or lack thereof. After all, there were multiple tribes in the one nation of Israel just as there are permissibly multiple historic distinctions between denominations in the universal Church. Indeed, NE are convinced that it will ultimately take a united church to reach a divided world. Of course, this unity will be the mutual recognition of our relational oneness in the spirit of Christian love (Eph. 4:3; Phil. 2:2; John 13:34; Co. 3:14) rather than an organizational imposition of a single monolithic entity.⁶

3. Flexible Structures and Mega-Churches…

New Evangelicals generally embrace a more flexible and creative church structure. Theirs is an organization that is more relational than hierarchal, more dynamic than static, more creative than traditional, more diversified than uniform. As a result, NE utilize networks, affiliations, and associations in addition to, or in place of, denominational structures in fulfilling their kingdom commission.

It is telling, in any number of ways, that a majority of mega-churches are independent rather than denominational. Additionally, most of these mammoth local churches tend to use more of a business model rather than a traditional church structure for governance and management. It should be noted here that part of the complaint with mega-churches is that they can tend to be “numbers-driven” in their attempt to manage ministry to the crowds—using a kind of mass marketing and commerce approach to succeed in the “business of ministry.” They do this, say their detractors, at the expense of the more personal (vs. institutional), relational (vs. organizational), and spiritually dynamic (vs. corporate objectives) as reflected in the New Testament.

Having served 4 years on the senior staff of a reputable mega-church I can attest to the fact that these tensions are very real in such an organizational-professional culture. The simplicity and purity of devotion to Christ must always be maintained in dynamic tension with the ambition to succeed (to be faithful and fruitful) in ministry (2 Cor. 11:3).

Regarding church structures, here are a couple of functional definitions that can help the church stay on target in its developmental priorities:

“The mission of the local church is to help make disciple-followers of the Lord Jesus Christ by reaching upward (in prayer and praise), inward (in care and training), outward (in service and witness), and forward (in vision and courage).” (R. Woodworth)

“The church is a Holy Spirit empowered assembly of disciple-followers of the Lord Jesus Christ who have lovingly committed themselves to a shared-way of life together, and whose mission is to declare the gospel of the kingdom in their attempt to rescue fallen humanity.” (R. Woodworth)

Note that this “shared-way of life together” is the essence of Christian community which can only be realized as meaningful relational connections are intentionally and creatively cultivated. This life-sustaining community of Christ (the Church) is the key objective in all NE priorities in their efforts to build up the Body of Christ (Eph. 4:15-16).

4. Contemporary Apostolic and Prophetic Ministries…

Many NE are convinced that one of the key safeguards of such structural-ministerial innocence and integrity is the collaborative involvement of contemporary “post-ascension” apostolic and prophetic ministries—regardless of what their organizational and/or denominational titles may be (Eph. 4:10-12).[7] In other words, all of the leadership gifts of the ascended Christ should be brought to bear on the building up of the Body of Christ—be it locally or trans-locally.

For instance, the nature of apostolic ministry is to provide expertise in structural design⁸ keeping us from discouragement and confusion as the church grows. The passion of prophetic ministry is to seek to nurture continued dependence (personally and collectively) on the Holy Spirit--saving us from the weariness of structural and theological idolatry. Churches without apostolic vision lose their way, whereas churches without prophetic vision loose their heart along the way. Apostles are like building inspectors--ensuring the edifice is up to “kingdom building code” prior to divine occupation. Prophets are like electrical inspectors—ensuring the wiring is properly installed so that the entire edifice doesn’t burn down when the power is turned on.⁹

This is why it is so important to understand that “character is the conduit for the power of God.” Unfortunately there are too many churches and ministries who have learned this lesson too late to save structures which took them years to build--only to see them crumble due to poor structural foundations (wrong people) or the “faulty wiring” of carnal character in time of trial.

Suffice it to say that NE apostolic and prophetic ministries have the vision, proven discernment, and organizational skills necessary to provide the church with a dynamically empowered structure--a living structure that is built upon people with the right gifts, calling, and character to stand the test of time without calcifying (by institutional idolatry) or imploding with relationally destructive conflict.

“As a coal to embers and as wood to fire; so is a quarrelsome man for kindling strife.” (Proverbs 26:21)

5. Higher Education and Cultural Engagement…

Unlike their fundamentalist predecessors New Evangelicals value higher education/graduate degrees--partly to be further equipped for effective ministry but also to engage the culture at large. Cultural engagement means embracing the reformation-reformed ideal of the sacralization of every vocational pursuit in life, not just ecclesiastical, or “church-related” work.¹⁰

It has been observed that there are at least eight (8) interdependent and legitimate spheres of western culture, each needing intentional engagement and influence from members of the Body of Christ. These spheres include: the family, the church, business and commerce, the arts/entertainment/sports, science and technology, education, the media (broadcast and print), and government/politics.¹¹

NE realize that higher education is often needed to effectively engage these cultural spheres in ways that can have a maximum impact for the kingdom of God. To this end, NE are envisioning their children with this same “philosophy of engagement” so that they can be positioned, albeit earlier in life, to make a difference in their world for Christ. However, regardless of how noble such lofty goals may be, cultural engagement for NE is just as much, if not more, about ministering to the poor and needy as it is to ascending the cultural halls of power (Luke 7:22; Gal. 2:10; James 2:5).

This issue of cultural engagement is also seen by NE as a direct parallel between the biblical idea of incarnational ministry (the “word becoming flesh”) and the universal Christian calling to be “salt and light” in a dark and depraved world system (Matt. 5:13-16). Hence, NE shun isolationism as ambassadors of reconciliation (2 Cor. 5:19-20). They actively engage the world (without becoming part of it) believing that their mission is an extension of the ministry of Jesus Christ, who was set apart and sent into the world in order to actively seek and to save those who are lost (John 10:36). 

“It is a trustworthy statement deserving of full acceptance that Christ Jesus came into the world to save sinners.” (1 Tim. 1:15)

“As the Father has sent me, so am I sending you.” (John 20:21)

A word about the children of New Evangelicals…

The vision about strategically influencing an entire generation through cultural engagement is why there is currently such a fierce spiritual battle over the youth of this generation. Satan hopes to quench the NE fire of spiritual revival-renewal by captivating our children (a holy seed) thus rendering them incapable of hearing and responding to the call of God for their generation (Acts 13:36a). Parents, take heart, and remember how Jesus was sought with destructive intent while still in his infancy in Bethlehem and yet how God repeatedly rescued him for his ultimate purpose (Matt. 2:7-23).

Verses for weary parents¹²:

“Let your work appear to your servants; [but please show] your majesty to our children [the little ones].” (Psalm 90:16) 

Prayer: Lord Jesus, I’ll do your work willingly, but please remember my children in the process.

“Here am I, [oh Lord] and the children God has given me.” (Hebrews 2:13b) Prayer: Father, you have given me these children and I will never hand them over to the enemy—no matter how fierce may be the fight. Strengthen me oh my God.

“The youth will flock to you in droves—blanketing the earth like the dew of the dawn--in the day of your glorious conquest [final triumph].” (Psalm 110:3) Prayer: Holy Father, please remember my children for the day when you visit the earth in power.

6. World Evangelization and Strategic Church Planting…

This idea of cultural engagement also includes the classic priority of evangelical passion—global missions and world evangelization. From an empowered church where every disciple is envisioned to reach their sphere of influence NE actively seek to purposefully extend the ministry of the local church to the city, the state, the nation, and the world (Acts 1:8). Furthermore, humanitarian relief is just as much a part of their strategy to communicate the gospel as is the proclamation of the Word of God itself. For just as Jesus physically fed the crowds that he ministered to, so also is the church called to address the physical as well as spiritual needs of humanity.

“By all means preach the gospel, and if necessary use words.”

(St. Francis Assisi)

NE also see strategic church planting as an essential part of the great commission. The critique of simply holding mass evangelism rallies without adequate follow up is that they often produce “spiritual orphans” who are both unconnected to and unprotected by God’s spiritual family, the Church. Such unrelated believers are prey to discouragement, temptations, and entrapment by the cults.

Hence, NE see a pattern in Acts 8 where Philip’s successful evangelism campaign was followed up by the apostles in Jerusalem, who sent Peter and John to confer the gift of the Holy Spirit and to confirm the foundations of the fledgling community (Eph. 2:20). Interestingly, the NIV footnote for Acts 8:14 affirms this observation by indicating that “the Jerusalem church assumed the responsibility of inspecting new evangelistic efforts and the communities of believers they produced.” In this way, the fruit of Philip’s evangelistic work was apostolically incorporated into a viable community of believers rather than wasted on a harvest without an appropriate “processing plant”—the local church.

7. Theological Balance and a Hermeneutic of Grace…

The theological and philosophical perspective of New Evangelicals is informed by multiple streams/inputs including fundamentalism (Trinity, biblical authority, Lordship of Jesus, etc), classic evangelicalism¹³ (Kingdom-centered, educated, socially engaged, etc.), the charismatic renewal (Spirit-empowered, non-cessasionist/pro-spiritual gifts,” renewal-restoration minded, etc.), and a thoughtful discussion with contemporary culture (history, philosophy, social sciences, etc.).

As a result, although NE are passionate truth-seekers they tend to be less dogmatic and more dialectic—where balance is found between “being” and “doing”; where the word (Bible) and power (Spirit) provide a new ecclesial paradigm for the 21^st century¹⁴; where “the opposite of a profound truth may very well be another profound truth.” (Niels Bohr, Nobel Prize physicist, 1922) As a result, rather than argue from an “either-or” position they prefer the “both-and” as a more inclusive option; instead of seeing only black and white the world is full of colors and other nuances that are not readily apparent to the casual and careless observer.

This is not to argue that NE are relativists but rather that in their absolutism they make room for applications that may be legitimately moderated by circumstances. Similarly the epistemology of NE can be described as comprising the binary propositions of “foundational eclecticism” and “integrated dualism."¹⁵ Again the idea is one of seeing reality as multifaceted rather than only singular in composition. Probably the best example of this is the Trinity, which is at-the-same-time both one (God) and yet three “persons” (Father, Son, and Holy Spirit). Too much emphasis on the oneness of God leads to an indistinguishable monism whereas too much emphasis on the three-ness of God leads to the error of tri-theism (three Gods).

This mystery of the nature of reality is what enables NE to simultaneous embrace both the Reformed and Arminian positions where God’s sovereign determination does not preclude him from granting free-will to humanity.¹⁶ 

Three other important theological descriptors of NE is that they are pragmatic, relational, and grace-based. They are pragmatic in that theological truth must have practical applications and productive consequences. They are relational in that Christianity is less about doctrinal abstractions and more about supportive relationships in the context of a nurturing community, or family of faith. They are grace-based in that biblical hermeneutics must be approached with a thorough grasp and pursuit of the dynamic of grace.¹⁷

Grace is both a positional reality (being in Christ, 1 Cor. 1:30) and yet a personal-spiritual empowerment for daily living (Phil. 2:12-13). Grace is both the means and the end of salvation; both our beginning point and yet our ultimate objective. Grace delivers from condemnation, judgmentalism and the need to control others. Indeed, grace is how our relationship with God and all others is initiated and sustained.

“For the law was given through Moses, but grace and truth were realized through Jesus Christ” (John 1:17).

Conclusion

The objective of this article has been to briefly highlight a number of key characteristics-issues regarding and/or accompanying the emergence of what we have termed the New Evangelicals (NE). Those characteristics at least include the empowering Holy Spirit, kingdom-centeredness, flexible structures, contemporary apostolic and prophetic ministries, higher education, cultural engagement, world evangelization, strategic church planting, and theological balance.

In a real sense New Evangelicals are heirs of Christian renewal movements that have graced the Church throughout her history. But rather than repeat some of the mistakes of history, NE are committed to help constructively steward the “purpose of God in their generation” (Acts 13:36a). That purpose can be characterized as to declare the kingdom with power, to equip the church with grace, and to rescue the nations with compassion. To that end, NE are emboldened with a sense of divine destiny believing, by grace, that they too may have come into the kingdom “for such a time as this” (Esther 4:13-14).