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Roger Ichthus Christian Forster and the The Development of a Charismatic Anthony . In 1990, commenting Christianity Today highlighted Fellowship on developments 247 Fellowship: Missiology O’Sullivan Roger in English Evangelicalism, Forster and the Ichthus for “tremendous church growth in territory that had… remained obdurate to the witness of historic churches.”‘ In its 1991 survey of church trends in England, MARC Europe presented Ichthus as a model for church growth.’ as the “fastest growing increase. A year later the secular press was citing Ichthus speaking in similar terms, the London Evening Standard church in Britain.”3 The Ichthus Fellowship began in 1974 with 16 people; by 1979, the fellowship had grown to over 200 and by 1989 to nearly 2,000.’ Ichthus’ wider influence has grown concomitantly with its numerical There can be very few Christians associated with the Charismatic movement worldwide who have not sung one of the many modem hymns written by Graham Kendrick, Ichthus’ writer. Further, there are an increasing number of Christians, outside Renewal, who are either participating in the “March For Jesus” or who have been inspired to adopt in some way the “Praise March” idea. In its setting, Forster’s Prophet-Song many and practice may be said to theology represent an upheaval, if not a small revolution. While he is a product of Renewal, Forster has himself influenced that movement theologically and practically, especially in the area of evangelism. While he has not been unique in this contribution, he has been to the fore, and even in embracing the ideas of others he has given them a coherence and, thus, a force they would not otherwise have had. In part, his impact may be attributed to timing, in other aspects his influence is tied to the very nature of his vision. While some pioneers of Renewal were preoccupied “building up saints,” Forster was applying the spiritual discoveries of Renewal to reaching those outside the Christian faith altogether.5 5 Evangelicalism: Signs, Christianity Today, (London: ‘David Neff and George K. Brushaber, “The Remaking of English Wonders, and Worries in the Land of 5 Canterbury,” February 1990, 30. 2 Peter Brierly, Christian England: What the English Church Census Reveals MARC 1991), 145-150. ‘ Peter “Feel Europe, Martin, Me, Touch Me, Heal Me,” E SMagazine, March 1992, 32. ‘ Martin, “Feel Me, Touch Me, Heal Me,” 31. ‘Neff and Brushaber, “The Remaking of English Evangelicalism,” 31. 1 248 Forster’s Conversion evil. Such observations War-provided however, actually precipitated Chesterton’s and University Years . he had the opportunity to landlady-who emotionally Bom in 1933, Forster’s formative years were lived in the Second World War era. As a child he seemed both intelligent and sensitive, acutely perceiving that human beings have a great capacity for good or focused on the atrocities of the Fascist regimes of Germany and Japan on the one hand, and the great boldness of the individuals who stood against them on the other. Two such men, Martin Niemoller and Toyohiko Kagawa, hear personally, and was moved by the fact that both were Christians Their religion and that of his Brethren supported Roger and his brother when they were evacuated during the two memorable challenges from the Christian faith. A third was his brother’s own conversion. It was about five years later, in learning about the life of Francis of Assisi that events a spiritual change in Roger himself Reading G. K. biography of the Saint, Forster recalls that the book made a very deep impression on him. As with Niemoller and Kagawa, it was the practical expression of that faith that spoke loudest to his heart. In Francis’ love for the leper, Forster saw “something It was this hope that challenged him to By the time of his entry into Cambridge University one year later in 1951 to read Mathematics, the Scriptures had grown into a fairly systematic study. There were two decisive occurrences which were immediate to solve the world’s problems.” read the New Testament. Forster’s becoming a Christian. narrative took on that would help this interest in Matthew, First, having considered Mark and then Luke’s account of the life and teachings of Jesus Christ, Forster was reading Jesus’ attitude toward Peter’s denial, when the a deeply challenging tone. Christ’s response was one that said, “All right Peter, I know how you feel and what you are like, but I am still your friend, and I’ll be around the comer when you need me.” There is the loyal love of Christ that Peter could not bear. It broke his heart. Forster later recalled that during this encounter with the denial story, he heard God saying to him, _ “That is what My love is like. You understand that, don’t you?” It was not the sort of “God is love” hanging up in the sky, with a silver some sort of idea or ideal. It was lining round it, vague something down to earth in flesh and blood, in the flesh and blood of Jesus, and it meant something to me.’ narrative on Peter’s adoption of with the biblical A second event was also instrumental in Forster’s Christian faith. A few days after his experience denial, he was invited to an evangelistic meeting where the preacher, Hugh Gough, was speaking on the death of C?fist. 6 Roger Forster, “Are You a Christian?,” sermon transcript, 3. 2 249 you,’ happened.”‘ From here on Forster spiritual activities. within the Cambridge framework, “I knew that God was saying to me, ‘This is how much I love you. “‘ It was this sense of the divine love that called forth a personal response from Forster. He remembers, “I prayed quietly in my own heart, ‘Lord Jesus if you are like that, please take me to be your fiiend and to serve and I went back home and I knew that something diligently had applied himself to a variety of meetings Christian Union (CICCU) He attended the majority of Christian Inter-Collegiate whether for prayer, Bible study or evangelism. It was by his own reckoning a year of intense spiritual desire, “I was absolutely hungry to know God.” At the end of this Cambridge was to experience what he was later to describe as his “baptism in the Holy Spirit.” just pulled period, Forster presence, amazing. God, “Out of the blue” the Holy Spirit just fell on me. I was reading a book that the Bible to pieces, but it quoted the text, “Simon, son of Jonas, do was you love me?” The Spirit of God just fell on me, and I knew that God asking me that. I just couldn’t say it at first, it seemed so ridiculous… so I began to weep and the Spirit of God was running through me… the the love of God was just terrific. God loved me, it was I shut just my eyes and put my hand out as though I would touch He was there. That went on for three days….’ Forster’s Christian development “Almost immediately,” Forster Scriptures in a way that… later years that Forster subsequent “conversions.” and intellectually. “it made me open to the it was only in and This “baptism of the Spirit” was to have a profound impact upon both experientially testifies, my closest peers were not.” I came to see Scripture, he says, “livingly and radically.”‘° However, appreciated just how much difference this experience was to make in his life and in his ministry.” This event was, in fact, the first in a number of successive There were to be three more, all of which were either to coincide or be close to his college years. First, the powerful affirmation his baptism with the Holy Spirit brought to the Bible as the word of God led Forster to conclude that the same Spirit must be the chief agent of its interpretation. to a hermeneutical model in which the true understanding is said to derive from the interplay of natural human cognitive faculty This conviction gave birth of Scripture ‘ Roger Forster, interview with author, Ichthus office, 17 December 1991, transcript, 15-16. 8Forster, interview, 17 December 1991, 15-16. 17 December 1991, 4. ” letter to author, 26 September 1993. Forster, letter, 26 September 1993. ‘ Forster, interview, ‘*Forster, 3 250 with supernatural “inspiration,” commissioned rather than the “Scriptural” Second, through reading the “revelation” from the Holy Spirit, what Forster calls the latter taking priority. account of Elijah’s ministry Forster was struck by the fact that God the prophet to serve the “unsound” northern kingdom kingdom of the south. Forster reports: “From that day on I realized that I had no right to judge or criticize a man’s ecclesiastical associations.”12 Third, through reading of God’s in the life of Hudson “immediately challenged to trust God in the same way,” and did so “as providential provision far as I knew how.”” Forster’s encounter sentiments Taylor Forster felt His David thoroughly knowledge with the living God stood in stark contrast with the somber reality that was the study of theology at Cambridge. are reflected in the words of a contemporary, Watson: “Much of the dry dusty stuff we were studying seemed What on earth did it have to do with the destructive. of God?”‘4 However, Watson acknowledges that even this atmosphere served to stimulate intellectual inquiry within students. It was invaluable being made to think through carefully the most basic issues of the Christian faith. How far could the Bible be trusted as the word of God? What was the nature of its inspiration and authority? Why was the cross so central to the faith? What was the atoning work of Christ? How convincing was the evidence for the resurrection? Indeed, how sure could we be about anything concerning matters of faith?15 Pre-conversion offer, seemed confirmed in Forster’s the midst of “burning heretics, politicizings,”‘6 however, suspicions that institutional Christianity had little to study of Church history. Even in subjugating natives, intrigues and the gospel there were those who were for rather than for the “church.” Those men were to add further inspiration and courage to Forster’s existing determination to walk the same path. A Period of Theological Experimental Upon leaving Cambridge Growth and Church Planting began two years of in 1954, Forster National Service as an Officer in the Royal Air Force. This period was to be attended by a number of important and unusual events. The Air Force Base witnessed a “powerful move of the Spirit.” In the space of one period of six weeks there was such a rise in religious interest “Forster, interview, Stoughton, 1983), Forster, interview, 17 December 1991, 5. 17 December 1991, 10. “‘David Watson, You Are My God: An Autobiography (London: Hodder and IS 36. 16 Watson, You Are Aly God, 38. Roger Forster, Lectures in Radical Church History: Introduction, transcript, 1. 4 251 among the airmen that 160 Bibles were sold. The proliferation in Christian activity was to continue, so much so that the Commanding Officer took an interest in what was happening, and an Air Commodore on an inspection commented on the “unusual atmosphere.” These developments provided Forster with the opportunity to put into practice his vision for an “organic church,” one which had been inspired through dialogue with G. H. Lang” and others he met while at college. Meetings were held regularly in “The Lion,” a bar room, and were of an informal, interactive nature. Each member of the “congregation” was encouraged to offer extemporaneous prayer, words of encouragement, a reading from the Scripture, or lead in the singing of a hymn, all it was hoped in sensitive response to the leading of the Holy Spirit.’8 Chairs were placed in a circle to emphasize the absence of a clergy-laity distinction and to reinforce the idea of the universal priesthood of all believers. News of what was happening at the RAF Base spread, consequently Forster and a fellow Officer were asked by a number of Christian groups in the Air Force and local churches to lead various spiritual endeavors in the three counties of Devon, Somerset and Wiltshire. They also undertook evangelistic work most weekends in the resort town of Weston Super Mare. Another important influence resulting from Forster’s time in the English West Country must be his proximity to a fellowship which was a forerunner, and possibly the forerunner, to the Charismatic movement in Great Britain.” Established in 1949 by David Lillie, this church was to host a number of conferences in the late 1950s and early 1960s whose attendees-which included Forster-reads today like a Who ‘s Who? of the independent Pentecostal/Charismatic sector in Britain. These include Ben Allen, Willie Burton, Cecil Cousen, W. B. Grant, Ren Jackman, Bryn Jones, Edgar Parkyns, Graham Perrins and Rae Shaw. While Forster had little to do with the group while he was in the Air Force, he was to visit several of the conferences where a number of “G. H. Lang was somewhat of a loner, having been marginalized first by the Exclusive and then by the Open Brethren for teaching that the were ministry and gifts of the Spirit equally contemporary as Apostolic. Though his classical theology approximated Pentecostalism, Lang was not favorably disposed in that direction, questioning the reality of much of what he saw in the Pentecostal scene, and finding their denominational emphasis contrary to his own understanding of church. See Lang’s biography, An Ordered Life (Exeter, England: Paternoster Press, 1959). 18Forster, interview, 17 December 1991, 20. “See Peter Hocken, Streams of Renewal: The Origins and the Charismatic Movement in Great Britain Early Development of (Exeter, England: The Paternoster Press, 1986), 32. 5 252 these people were to impact development, particularly Forster’s theological and practical of evangelism, gospel in the areas ecumenicity, and the work of the Holy Spirit in healing and deliverance. Forster’s attendance at these conferences coincided with a period of church planting activity. On completing returned to his parents home in London to contemplate Financing speaking alongside himself through tutoring engagements his National Service, Forster the future. Mathematics, he took as many He subsequently worked with as were offered. a number of churches as an evangelist, interspersed seeking to establish five of his own, but Forster recalls that “they were all absolutely hopeless, older men moved in and moved me out!”‘O From this series of “failures,” ministry. He was particularly indeed, at the time, according two particular development he persevered in a busy itinerant led to his popularity among spiritual in demand to lead university missions, to Alan Spicer, Forster “probably more university missions than anyone else alive.”2′ There are perhaps factors which contributed students. The 1960s and 1970s were a time of unusual in British university and college Christian Unions, with many students experiencing a baptism in the Spirit and manifestation of supernatural gifts; two issues he was keen to address approach to evangelism appealed to the college mind because of his intellectual slant. In addition, his Forster’s itinerant ministry provided the freedom and opportunity associate with a wide variety Evangelical, though not exclusively independence to of Christian perspectives, largely so, as well as a high degree of proclamation politically concerned. According to Forster’s relationship in thought and practice. Close association with student groups proved beneficial from the perspective of interaction with those most likely to stimulate his own distinctive Christian proclamation, which is intellectual, zealous, was he in complete radical, socially a and the development of his and its leaders was and priorities recollection, with the Charismatic Renewal somewhat undulating. Neither at that time, nor in the following decade, accord with the movement. Sometimes he felt discomfort at what he saw; other times he felt uneasy at what was absent. No one group within its streams precisely reflected the values of Forster’s own vision. This qualification in his Spirit, Bromley, England. 1OForster, interview, 21 17 December 1991. Alan Spicer, Assistant to Roger Forster, interview with author, Ichthus Office, 27 September 22 It was 1990. during this time that Forster authored two small booklets, Filled with the and Baptized with the Spirit, both published by Send the Light Trust in 6 dislike of denominationalism, resistance to organizational 253 relationship with the Renewal is not to say that Forster did not look for a group with whom he could share a sense of community, nor that he was unwilling to throw his lot in with others. Rather, Forster realized with the passage of time that his belief in the priority of evangelism, his his commitment to personal piety, his hierarchy was, in the end, found nowhere else but in himself and a few like-minded individuals. 23 What has happened is that Forster has become a leader of Renewal in his own right, and that Ichthus has come to represent a distinct stream within that movement. What accounts for this development? importantly, Forster’s distinctive understanding in the late 1970s and early 1980s proved time had come. Subsequently, terms of church growth and planting has reinforced this vision. We may also cite in support of this distinctive stream the emergence of a new of leaders, such as Gerald Coates, who had established a friendship with Forster in earlier years, together with others who were simply open to new ideas as additional explanatory factors. vision-whose generation The Founding, Most in presenting the gospel to be an approach-or the success of Ichthus in Growth and Development of the Ichthus Christian Fellowship In 1969 Roger and Faith Forster returned to Forest Hill “in response to the very clear leading of God, “24 to continue in an itinerant ministry of evangelism and Bible teaching. They joined Honor Oak Fellowship, which itself has a radical history. It was founded at the turn of the century by T. Austin-Sparks-who Watchman Nee-as a self-denial and corporate writings of Austin-Sparks “organic” The next five-or-so influenced the writings of community” emphasizing teaching on the influential was “the strong “neo-brethren life.” Forster had been attracted to the because of the latter’s nature of church. Particularly place given to the Cross in removing self and the flesh in order that people can live together in relationship.”” years was a time of establishing relationships with other, like-minded, local Christians, who would pray for them and the work. Forster formed teams of people-mainly and work with him in evangelizing villages, towns and universities. During this “full and rewarding students-to train time” Forster recollects a growing Stoughton, 1988), 26 Forster, letter to author, 17 March 1994. 24 Forster, interview, 17 December 1991, 22. Roger Forster, “Ichthus Christian Fellowship, Forest Hill, London,” in Ten New Churches, 2′ ed. R. Forster (London: MARC See Andrew Europe, 1986), 49. Walker, Restoring the Kingdom, 2nd edition (London: Hodder and 54. 7 254 desire to see a truly organic church again came to the fore: “we longed for the reality of a New Jerusalem style society.”” In 1974 Forster sensed a call from God to establish a permanent itinerant team, and Roger and Sue Mitchell were asked to join Roger and Faith. At the same time Roger Forster and Roger Mitchell were among the initiators behind the Evangelical Alliance’s “Power in Peckham” evangelistic campaign. During the work of the mission, Forster and Mitchell discovered other Christians in the area with a similar burden for evangelism. With the conclusion of the mission they were keen to consolidate the vision and so committed themselves to continue evangelizing the area. The idea was presented to several local churches-including Honor Oak-but none responded positively. “We were not asking specifically any local church-including Honor Oak-to join us,” Forster recalls, “we only wanted local churches to recognize what we were doing on behalf of the whole Church. “28 The group eventually asked Forster to lead them in the formation of a new church. After prayerful consideration he agreed, and the Ichthus Christian Fellowship was bom a month later in September 1974. That original group consisted of 14-16 adults and a few children meeting in the Forster’s home. Though both the Forsters and the Mitchells were committed to a Charismatic expression of church life, it was not an understanding shared by all the founding members.” This difference in perception reflects the fact that the Ichthus fellowship was not bom primarily out of a “Charismatic reaction,” but “with a desire to evangelize the world.”3o Mission, that is, evangelism in its local and wider expression, was seen as a calling given to the whole church for the whole year, not something distinct for specially gifted saints to exercise on a two week “revival” outreach. The nature of the Great Commission was interpreted as “incarnational,” that is, bringing the whole of Jesus’ ministry into people’s lives, his works as well as his words. From Ichthus’ inception, therefore, there was an emphasis on joining proclamation with “prophetic” political and social involvement. Jesus did supernatural things, like feeding the five thousand and raising the dead, but he also spent time with the children and washed feet. Forster believes this integration of “words and works” reflects Jesus’ own ministry. Forster, “Ichthus Christian Fellowship, Forest Hill, London,” 49. 28Forster, letter, 26 September 1993. 29Forster, interview, 17 December 1991, 18. 30Forster, interview, 17 December 1991, 18. 8 community. doing through Him, 255 “Jesus Action” is the name of the social action arm by which we serve the Just as Jesus said that the works that He did, His father was so we believe Christ’s hand is doing in works and us, doing good bringing glory to the Father (Matthew 5:16). These works are very leave Jesus behind when we have finished different from humanistic activities and aims. We want to reveal and serving. 31 “committing A true reflection of “koinonia” for Forster meant ourselves to one another and sharing our lives as fully as we could.”” In the early days, koinonia took expression in house groups, weekends away, social events, indeed anything that helped in the sharing of lives. As Ichthus grew in size this initial church/house no longer practical structure-Celebration, and it was Congregation, celebrations together for congregations spiritual “presence” non-Christians.”35 important from the beginning. group framework was replaced by a three fold Cell-“not inspired by anyone and envisioning. The for shared life. Finally, for has, therefore, been approach aimed at except the Scriptures and later Howard Snyder’s book.”33 The monthly are occasions when the whole Ichthus movement comes worship, encouragement are smaller units which are analogous to local churches whose main role is to facilitate worship, provide teaching, promote a and give opportunity discipleship and local evangelism there are Neighborhood groups.34 Local “on the job” training was seen as the biblical method for equipping the saints intellectually, emotionally and spiritually “for the work of ministry.” And for this practical training, Forster claims, “We wanted ordinary men and women to find themselves part of an army of workers who did not feel ashamed or put down when confronted by “One on one” discipleship This relational providing for the needs of new and older Christians which could not be met in the house group setting. Again growth necessitated change, “one on one” discipleship gave way to a two tier approach. believers coming from both churched and unchurched backgrounds, became clear that the latter needed more basic instruction. “Start Rite” classes served as an introduction to the Christian faith followed by Into Spiritual Health). For mature Christians who sensed the call of God into “full time” service, a twelve month intensive began in 1979. Its aim today, as then, is to give theological training and practical experience in evangelism and church FISH (Forward program “Network” J2Forster, 13 Forster, letter, With new it . “Forster, “Ichthus Christian Fellowship, Forest Hill, London,” 68. “Ichthus Christian Fellowship, Forest Hill, London,” 29. 26 September 1993. The book Forster refers to is Howard The Problem Snyder, of Wine Skins: Church Structure in a IL: Technological Age (Downers Grove, InterVarsity Press, 1975). “In 35 August 1993 there were 90 Neighborhood Groups. Forster, “Ichthus Christian Fellowship, Forest Hill, London,” 54. 9 256 evangelistic planting. It provides four hours of lectures per day and “two on one” and ministry training in the afternoons and/or evenings. The theological curriculum of the program has been extensive over the some 110 different topics. years, covering version of “Network” was begun. students, somewhat emulates similar programs Mobilization (OM) and Youth recently, flexible opportunities students, church leaders, In 1982 a month long “The July Project,” aimed at offered by Operation With A Mission (YWAM). More and others to spend varying with every member of the have been given to Bible School evangelists amounts of time observing and learning from the Ichthus experience. Plurality of leadership was seen as the natural outcome of Forster’s s concept of “organic” church, or “body life.” The first leadership team of four men was chosen in consultation Fellowship. In looking for possible leaders, there was one over riding to Forster: “We only wanted people in the ultimate leadership of the church who had evangelistic ministries or had consideration, according an evangelistic heart.”36 team” which incorporated others, including women. upon the church, “Charismatic gifts,” a prior Kendrick, a In 1984 the leadership structure was expanded to include a “ministry most of the existing Elders plus several As with commitment to the biblical validity of women leaders was not imposed but Faith Forster and later Sue Mitchell were recognized as leaders when the Fellowship itself moved to affirm them. In 1985 the ministry team was joined by Graham Kendrick “who has an exceptional prophetic ministry in song,”37 and Ken McGreavy, who had almost since its inception. in his own right from the mid-1970s who popular in universities, evangelistic priority within the Ichthus ethos, Forster’s own university and a desire for church life. In 1986 the ministry team was joined by another man of considerable experience, Ghanaian bom Kofi worked with Ichthus singer/songwriter/evangelist was particularly background, Osafo, an inner city evangelist. was initially attracted by the In addition to this Elders Ministry Team, there were in May 1993 thirty full-time evangelists and church planters called “Ichthus Christian Workers.” Most are graduates of the Network Training Program and have a two-fold ministry of pioneering work and helping to train the current Networkers. None of the various levels of leadership receives total financial support, but each-including ‘6 “Because,” Forster adds, “I have seen so many dying churches built teachers’ who drew into themselves instead of upon ‘great pushing out into the world.” Lecture, “The Ichthus Christian Fellowship,” given in Copenhagen, n. d. “Ichthus Christian Fellowship, Forest Hill, London,” 57. ‘ “Forster, 10 257 Forster himself-looks “to the Lord to supply their needs to some extent.”” The need for structure has always been part of Forster’s vision for Ichthus. Some think of organization as antithetical to a truly Charismatic expression, and certainly it is when it takes the pure form of an institution or promotes professionalism. However, structures in themselves actually assist the church’s work, and indeed, are essential to it. Forster notes of those churches eschewing structure that they “have blessed euphoric times, but never move an inch.”” Conversely, he attributes many aspects of early Methodist growth to John Wesley’s s organizational ability. Empirically, structures hold family life together in a regular household. The same is true in the family of God. The Spirit himself is the author of order. He calls and he anoints specific men and women to particular gifting and ministries. He then affirms these through the wider body of Christ. Structures are meant to serve the people of God, not dominate them. Arguments for “shepherding,” or claims for divinely sanctioned authority, often sound good, and appeal to those who long for strong leadership; however, they often produce a slave mentality, thrive on legalism, and perpetuate an artificial leader/follower dichotomy. Forster, consciously aware of these dangers, has sought to avoid them with a prayerfully pragmatic approach which, he claims, “… basically lies behind everything we do here at Ichthus.”‘ The great advantage in admitting that the structures you have are pragmatic, he says, is that you can answer them back. Ichthus’ structures are designed to be dismantled when they cease to do the job for which they were created-equipping the saints. Forster philosophizes: . This kind of structure doesn’t put an emphasis on people, but in what they were meant to accomplish. It doesn’t say that the office of apostle is particularly important, neither does it say that the person is is the for particularly important, what matters purpose which the apostle exists is actually attained-however it is going to be done. It is not important that we have men called apostles, but that we have people doing the work or “apostle-ing. “4 For the first five years Ichthus’ worship services were-compared to what was to follow-more “traditional.”42 This author, who attended Westminster Chapel at the time, did not find his visits too much of a ” Fomter, 39 “Ichthus Christian Fellowship, Forest Hill, London,” 57. Roger Forster, “Session Two, ” Leadership Conference, transcript, 2. “Session ‘°Forster, Two, ” 41 ” 4. 3. 42 Forster, “Session Two. Forster comments, “never traditional, quieter yes, but never like an Anglican or Baptist hymn sandwich.” Forster, letter, 26 September 1993. 11 258 shock. An hour of worship and open prayer was followed by a tea break before the preaching. The latter tended to be expositiona1,43 and controversial issues such as the gifts and baptism of the Spirit were “worked towards.” Accordingly, expression was the move to an overtly Charismatic gradual. Forster tells the story of the events which led the Fellowship into a deeper Charismatic experience in the following manner: prayer, really consequently We began to pray for the sick. We used to anoint folk and pray for them in the meeting. We did that more and more from about 1979…. We didn’t see much until one lady was Phil remarkably healed. Then very dramatically Reynolds was healed of a tumor on the brain, then came my son. We had prayed for many people in between and had not seen many answers to but in 1982 after we had broken through with this healing, it carried the whole church. You see at that time it was almost evenly divided on the issue. There were those who were praying, “Your will be done,” and there were those who were praying, “This is what God’s will is,” and that led us through to a more distinctive position on healing and with it, “deliverance.” The two things went hand in hand. 44 healing in an evangelistic cautious of these developments, The Networkers were the first to exercise the charismatic gifts publicly. Some of the trainees were from a Renewal background, not, both were to witness a variety of spiritual manifestations, context. The leadership team were at first others were including though fearing the speed of events a fellowship-wide rather than the events themselves. In response, leadership conference was planned. Ian Andrews45 was invited to teach on the nature of spiritual gifts and their proper use. The teaching experiences, “By 1984,” Forster were praying for the sick and seeing `signs and wonders.’ ‘going out’ in the Spirit, and so on. “46 affirmed the Networkers open to similar manifestations. Those looking from the outside fellowship was heavily influenced and encouraged others to be remembers, “we People were may conclude that the Ichthus by John Wimber and the “Third development, while independent, Wave” movement. Forster notes that Ichthus’ possessing many parallels with “Third Wave,” has in fact been quite and prior to, a public awareness Forster, interview, of Wimber’s and Kingdom, Forster, interview, 43 As of October 1993, Forster has preached expositional sermons through Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, I Samuel, II Samuel, Ruth, Daniel, Isaiah, Mark, Romans, Hebrews and Revelation. His series from Joshua is at present being transcribed and edited for 17 publication. 4′ December 1991, 19. “Ian Andrews is widely recognized as Chard evangelist with a healing charism ….South Chrad has exerted quite an influence on the House Church movement with its emphasis on the supernatural and the miraculous.” Walker, Restoring the 35, 41. 17 December 1991, 19. 12 Wagner’s teachings. “Although,” 259 he adds, “these ministries coming later are honored and welcomed by us.”4′ In 1983 Ichthus undertook its first church plant, although not by design. The Fellowship was approached by a failing Baptist church for help. Assistance Networkers. was provided plants in the supply of a number of In the same year, growth within the Ichthus Fellowship necessitated the acquisition of an overflow building, which was secured in the form of a London City Mission Hall on a municipal housing estate. This building proved to be Ichthus’ second plant. As Forster comments, “It was only then that we began to think strategically about Since then, Ichthus has grown to number 28 churches in the London area, and two in the Middle East. The London churches reflect of the British capital, one church especially 18 different races in attendance. While we cannot conclude from this diversity that Ichthus has overcome the polarity that divides churches along cultural and racial type, there has been a degree of success in melding differences, or perhaps subsuming them under the the ethnic multiplicity having about gospel imperative. Between 1990 and 1992 Ichthus expanded its community outreach ministries considerably. The fellowship established a Primary School for inner city children; life skill courses for the long term unemployed; literacy programs for immigrants; central Soho providing people; “Jacks Basement,” organization world, as well as educate “Alleycats,” an evening cafe in arts project which aims to an concerning the injustice and free meals and drinks to homeless young a community meet people where they are at; “Kettle of Fish,” a theater company which seeks to perform plays with a spiritual and social challenge to both Christian and secular community; and finally, “Just Trading,” which seeks to import goods produced in the developing consumers causes of poverty in developing countries. This increase in social activity in no way represents a detraction from Ichthus’ more traditional missions emphasis. In 1993 a specific goal was set to establish ten church planting bases in England by the end of 1994. At the same time Ichthus restated its policy “to contribute to the completion of world evangelization and wonders.”49 Specifically in our generation by planting has been the Turkic World churches which make disciples of the wholistic gospel of words, works targeted (Albania to Mongolia) where the goals are to set up a chain of church plants in major cities, to recruit 200 workers by the year 2000, to “Forster, letter, 26 September 1993. “Forster, letter, 17 March 1994. 49 Jchthus Missions Policy, February 1993. 13 260 area reflects the “Networld.”5° germination establish prayer teams to visit and pray for the target areas, and, to provide for training through a special stream of the Network Program, The concern for this geographic of an involvement which began in the late 1970s and early 1980s, with the establishment of a church on Cyprus by one of Forster’s long term associates, Ray Mayhew, and several Bible smuggling trips into what are now former Soviet republics. National and International Ichthus’ Forster himself, as a representative responsibilities community. active presenting committees Influence of Renewal, has long been on the and the broader Christian was intertwined Social forefront with those who have sought to bring attention to the social of the Christian faith. Forster’s mission in raising the social consciousness of believers extends, not only to the Charismatics, but to the Evangelical constituency, As we have noted Forster’s conversion with a strong interest in the practical dimensions of believing, as do the lives of his earliest spiritual heroes, Francis of Assisi, the Anabaptists and John Wesley. His first articles in 1970 bear witness to this same practical theme. 51 Forster’s burden here has led to keen association with modem “radical” groups, and others, who embody a clear affirmation of the gospel’s implications for social service and justice. He has been papers and sitting on various interdenominational promoting this social dimension. Between 1988 and 1990 he was involved in three major international conferences. He presented “What Can Charismatics and Evangelical Activists Learn from Each Other?,” at Sierra Madre, California.” He was a member of the planning committee of “The Good News of the described as “An International Social Concern and Renewal in the Spirit,” and in 1990 he was invited II Conference in Manila, which affirmed the role of social involvement as an aspect of the gospel imperative. a paper entitled, Kingdom” to attend the Lousanne This social dimension of Forster’s Consultation on Evangelism, March 1994 he delivered a paper in Malaysia-“How Warfare Address Social Injustice and Oppression?”-to Kingdom and Spirit Consultation” ministry remains significant. In Should Spiritual the “Word, conference.53 Theologically, his commitment to social justice is expressed in his affinity to what may be (1970): ‘2 roger 5ØForster, letter, 17 March 1994. ‘1 For example, “Great Works, or Much Fruit Which?” A Voice of Faith, 3Q 3-8; “The Salt of the Earth,” A Witness and a Testimony 48 (1970). Forster, “What Can Charismatics and from Each An International Evangelical Social Activists Learn Other,” Transformation: Dialogue on Social Ethics 5 Evangelical (October/December 1988): 3-7. letter to author, 17 March 1994. “Forster, 14 called the “Herald Press Circle,”‘ and John Howard Yoder. arguably every significant that constituency. Amongst 261 whose authors include John Driver catering to Christian As a preacher and evangelist, Forster has been invited to speak at Bible convention Renewal within the United Kingdom, as well as many groups outside the latter, the most influential forum has been the Spring Harvest Bible Weeks which, for over a decade, has as Britain’s largest Christian gathering. Through its been distinguished medium, tens-if not hundreds-of the opportunity thousands of Christians have had been important. Recently, Harvest’s executive Board.5s Friendship, or at least cooperation, to hear Roger, as well as Faith, Forster preach and teach. The role played by other leaders, staff and members of the Ichthus fellowship in seminars and counseling at this event has also Faith Forster has been serving on Spring proximity-theological with other leaders in Renewal has Gerald Coates (Pioneer increasingly allowed Forster input into the movement, though it is his and practical-with Ministries) and the American-based Youth With A Mission (YWAM) which has provided the greatest opportunity for reciprocal ministry and fellowship. More recently there has been increased cooperation two other large London churches, Holy Trinity, Brompton (Anglican) and Kensington Temple (Pentecostal), with especially in the provision of city wide prayer meetings and “Celebrations.” The late 1980s saw the establishment of a more formal association with a number of churches in the British Isles and Europe. These “link” churches now number of this association commitment of one Ichthus Team Member to visit the link church on a about 140. The nature regular basis to share expertise proclamation The reputation primarily involves the and knowledge, and give churches and especially of Roger access to mission teams and training programs based at Ichthus. The purpose of association is, of course, to activate the church-wide gospel of words, works and wonders. of the Ichthus Fellowship, Forster, was what initially led John Wimber to contact him in 1984. Since then a degree of association between the two men and their respective churches has taken place, latterly extending to the “Kansas City Prophets.” In a similar fashion, Reinhard Bonnke became aware of the Ichthus emphasis on evangelism, and contacted Forster with a view ” Roger “Herald Press, based in Pennsylvania, largely publishes books on the movement or books Anabaptist by those who feel themselves inheritors of its Forster himself serves on the council of the legacy. Evangelical Alliance, is a director of March For Jesus, a Vice-President of Tear Fund and is involved in over 50 other boards of reference, committees, etc. 15 262 to Forster introducing Bonnke’s ministry into the British Isles, a move which has proved very successful.56 Roger Forster has both spoken and – via the Ichthus Fellowship, the large meetings and Ministries and Bonnke’s Euro-fire conferences. Association with these and other groups helped coordinate, congresses held by Vineyard particularly helpful in promoting to boost the Fellowship’s proclamation theological instruction ground.” has proved the “March for Jesus” concept. By through open a vehicle for combining 1991, the march had become an annual event in Japan, Singapore, South Afiica, France, Germany and the United States/7 and has since spread to more than forty nations including Cambodia, Fiji, Mongolia, Hungary and Guyana.58 On June 12, 1993, around 1.3 million people marched for Jesus in a total of 850 cities including 350 in the United States and 312 in the United Kingdom.59 The theological rationale behind March for Jesus is clearly reflected in the songs that are sung on the marches. Most have been written by Graham Kendrick whose association with Ichthus has not only served outreach consciousness and song, but has provided with spiritual activity, particularly in the area of prophetic ministry and spiritual warfare. When Christians sing, “For this purpose Christ was revealed; to destroy all the works of the evil one,” it is sung to be applied. “By the power of His blood we now claim this It is this aspect in particular, which has drawn appreciation from many within “Third Wave,” not the least of whom are John Wimber and C. Peter Wagner. In the late 1980s, both Forster and were invited as major speakers at the Vineyard “Spiritual A little later Forster was invited to author the Foreword to the British Edition of Territorial endorsed in Ichthus’ own magazine, Celebration). It must be of no small comfort to many within Ichthus that, despite a Kendrick Warfare” conference. considerable degree of theological Spirits (subsequently and phenomenological evolution through thoroughly incorporated over the past two decades, these changes have not distracted from the early heart beat of evangelism. Each new idea seems to have been sifted the sands of time, assessed and refined, within the gospel imperative. evangelist every and then more Ichthus’ current 56 At the time this article was being written in April of 1984, the German bom was undertaking the ambitious project of sending a gospel booklet to household in the United Kingdom and Republic of Ireland, a population of some 60 million, with a cost of $11 million. 57 Joe Maxwell, “Praise in the Streets,” Christianity Today, 28 October 1991, 48-51. 58Ichthus Christian Fellowship Annual Report, August 1993, 14. 59Ichthus Christian Fellowship Annual Report, August 1993, 14. 16 commitment to fellowship, 263 spiritual warfare, unambiguously present, though Commission. The 1993 Mission completion of world evangelisation annual report6° clearly reflects this integral approach to evangelism. The training, political challenge, plurality of leadership, and the contemporary reality of healing are all a wholistic gospel, social and the full role of women, subsumed under the Great Statement “to contribute to the in our generation”6′ finds flesh in the activity of 1994. Thus, to quote Forster, the current year’s focus has been given to “our involvement incorporates with Challenge 2000, the DAWN for World Evangelisation.”62 [Discipling A Whole Nation] movement in Europe, and AD 2000 which the DAWN movement Within the British Isles, Ichthus is also involved with two out of the six major evangelistic campaigns planned for 1994. The first, “On Fire,” aims to encourage over 2000 English churches together or individually to celebrate the birthday of the church, by mounting a variety of local outreach and projects during the Pentecost period. The second is the March for Jesus. This year’s goal is to pray for every family and every household in the United Kingdom and to cause every street to be “prayer walked” by the end of 1995.63 61 60 Ichthus Christian Fellowship Annual Report, August 1993, 14. 62 Ichthus Christian Fellowship Annual Report, August 1993, 3. Forster, letter, 17 March 1994. 63 Alpha Alagazine, Surrey, England (January 1994), 14-19. 17
