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The Charismatic German Protestantism Reinhard Hempelmann 215 Movement in Translated by James Louis Kautt and Peter Hocken is an interdenominational renewal The Charismatic movement (hereafter abbreviated, CM) in Germany and missionary movement that presents a complex and diversified of development in the Charismatic movement that different patterns must be distinguished. First, there is Charismatic Evangelical Renewal Catholic Church.’ (Brodergemeinden) the Methodist churches, para-church organizations often exhibit a theological proximity picture.’ There are at least two Gemeinde-Erneuerung) in the and, Charismatic Church Erneuerung) in the Roman and the Brethren Assemblies Free Gemeinden), and also in independent which Renewal in the traditional churches and in the Free Churches. In the traditional churches, there are two streams: Spiritual Church Renewal (Geistliche Church of Germany (EKD); (Charismatische-Gemeinde In the Free Churches, the Charismatic Renewal is especially found among the Baptists within the Association of Evangelical Churches (Bund Evangelisch-Freikirchlicher Church. Secondly, there is the sector of “non-denominational,” and missionary groups, to the Pentecostal movement, and for this reason are called neo-Pentecostal. Zentren or Christian centers (for example, the Christliches in Berlin, etc.); individual church congregations (Gemeinde auf dem Weg; literally, the Church on the Way-Berlin, etc.); and, various groups: Jugend mit einer Mission (Youth With A Mission), des vollen Evangeliums Fiirbitte für Deutschland themselves as interdenominational or Frankfurt, Geschäftsleute Fellowship International), Germany) which regard nondenominational. Within this sector are various Zerrtrum in (Full Gospel Business Men’s (Intercessors for movement, In a wider sense the term CM also includes the Pentecostal which is represented by the Bund Freikirchlicher Strasbourg Bewegungen. `For an understanding of interdenominational movements, see the study of the Institute: G. Gassmann and H. Meyer, eds., Neue Dokumente aus der transkonfessionelle evangelikalen, der aktionszentrierten und der charismatischen Bewegung (Frankfurt am Main: Verlag Otto Lembeck, 1976). This book was translated into French under the title, Au-delà des Confessions? Les mouvements transconfessionnels (Paris: Ed. du Cerf, 1979). 2 The word Gemeinde in the titles of the CM in the traditional churches has the twofold sense of congregation or parish and of being integrally part of the church. (Translator’s note.) 1 216 Pfingstgemeinden-BFP Congregations).’ Given this diversified (Association identity among the various Nevertheless, all of them connections to one another like a network, understanding EKD) and the Roman of Pentecostal Free Church of the Pentecostal/Charismatic which are connected vary piety according to different frameworks. In to leave the relationship to church are characteristic The major emphases praise, pastoral care, evangelism, take hold congregation. Thus, speaking forms of house groups (Hauskreise), movement, there are some important distinctions that need to be made expressions and developments of the CM. show an inner closeness and some “genetic” with one another. Their approaches, in the manifestations and of Charismatic/Pentecostal church contexts, theological traditions and missionary this respect, it is entirely correct to speak of a Pentecostal/Charismatic movement. In Germany this movement is faced by a church situation that is sharply defined by the two dominant traditional churches, the Protestant regional churches4 (the Evangelical Church of Germany, Catholic Church. About two-thirds of the population (in western Germany more, in eastern Germany less) have formal membership in one of these two churches, although a declining the church and an increasing tendency of the general picture. of the Charismatic movement are worship, and healing ministry. These are to of and to renew the whole person as well as the there is an emphasis on an experiential piety, which looks to the Holy Spirit and the spiritual gifts of healing, prophecy, in tongues, etc. In practice, the movement takes on the social praise, healing gifts prayer groups, basic classes on seminars, services for worship and the Protestant the Christian faith or introductory and blessing, and conferences. Within context, the CM is aimed, on the individual level, at the renewal of each person, by asking in prayer for the coming of the Holy Spirit and the of the Spirit. On the congregational level, the CM focuses on the renewal of worship, which, according to the model found in 1 Corinthians 14:26, should find a new pattern in the dynamic of hymns and prayers, teaching and revelation, prophecy and speaking in tongues. By way of comparison with the Renewal on a global scale, the CM is rather weakly developed in Germany, though it is stronger in the south than in the north. The most plausible reason for this development could be the fact that the idea of spiritual renewal, within the German in Pietism, which is strongly rooted in the Protestant regional churches. Nonetheless, the movement has grown context, plays a decisive role ‘ The Pentecostal movement in Germany will not be considered in this article. ‘ The German evangelischen Landeskirchen is translated. as “Protestant churches” throughout the article. These are the state regional supported churches of the different regions or lands (Bavaria, Wurttemberg, Thuringia, Palatinate, etc.), which are mostly Lutheran, though a few are Reformed. (Translator’s note.) 2 steadily in the past few nondenominational sector, Charismatic especially church ties and the abandonment Charismatic groups-which are underrepresented in being 217 in the more independent significant. have arisen, areas, regional churches, the CM is has had very limited success to give years, especially and has become Independent centers and congregations in urban and metropolitan where the loosening of of Christian tradition is the most advanced (Berlin, Hamburg, Munich, Frankfurt, Cologne, etc. ). A second area where the movement shows strength is in regions that have been influenced by Pietism and revivalist forms of piety, where young people especially leave the traditional pietist piety and pick up forms of faith-expression. The members of these new churches consist primarily of young adults and young families-target in the worship services of the traditional churches. In the Protestant regarded as a group among others, which seen as a positive and important stream of renewal for spiritual and congregational life. However, it unquestionably represents an important impulse for renewal and offers opportunities a clearer Christian witness. The leadership has been provided above all by the pastors, both men and women. . The History of the Charismatic impulse caught on in the historic North America at the end of the 1950s and the of the 1960s, and was assimilated it reached Germany in 1962 through a Lutheran pastor, Arnold Bittlinger, who became acquainted with Charismatic Renewal in the United States, and made it known in Germany through an invitation to Larry Christenson in 1963. After the Pentecostal/Charismatic mainline churches in beginning denominations, Ecumenical and Further briefly Movement in Germany there in the various Developments Charisma.” Lebenszentrum für for Christian Unity) Beginnings The other important dates in the first phase of the CM can only be listed here.’ Since 1965 a series of ecumenical conferences were held in K6nigsstein near Frankfurt, With the founding die Einheit der Christen at Schloss established a base, which, according (Stuttgart: Quell Verlag, 1987). on the theme “Church and in 1968 of the Oekumenisches (Ecumenical Life Center Craheim, Charismatic Renewal to Bittlinger’s plan, was to ‘For a good overview of the historical development, see H. D. Reimer, Wenn der Geist in der Kirche wirken will: Ein Vierteljahrhundert charismatische See also the numerous articles Bewegung by Reimer in the Materialdienst der EZW (the publications department of the Zentralstelle fiir Evangelische Weltanschauungsfragen in Stuttgart. For a view of the CM critical of the state regional churches, see U. Bimstein, Neuer Geist in alter Kirche? Die charismatische Bewegung in der 2nd ed. Kreuz U. Bimstein, ed., “Gottes Offensive, (Stuttgart: Verlag, 1988); einzige Antwort… ” Christliche Fundamentalisten dem Vormarsch auf (Wuppertal, 1990); H. Schäfer and D. Werner, “Überlegungen zur Charismatischen Bewegung,” WuPKG 82 (1993): 298-318. 3 218 (see the writings example, about the CM Renewal” which clearly Theological Protestant theology, Charismatic tendencies, mid-1970s, especially God-given designation since Kopfermann was pastor, became courses for the CM. The ecumenical of Charismatic Leitlinien), since the (GGE), the official develop into a center of communication orientation and a truly theological interpretation experience are characteristic of this early phase of the CM in Germany of A. Bittlinger and those of S. Grossmann, for in general and glossolalia in particular).’ In 1976, the Coordinating Committee of the “Charismatic Church prepared Guidelines (Theologische articulate the self-understanding of “Charismatic Church Renewal in the Evangelical Church” within the context of classical in distinction from Pentecostal or independent which have come to Germany from America. The Renewal recognizes that “its place is within the established·. Protestant Church.” It understands itself expressly as an “anti-enthusiastic movement.” Its goal is “a church so renewed in the Holy Spirit that a separate Charismatic movement becomes superfluous.” After Bittlinger’s departure in 1976 to the World Council of Churches in Geneva, Pastor Wolfram Kopfermann became the leader of the Coordinating Committee in 1978, and for about ten years he shaped the work of the Geistliche Gemeinde-Emeuerung 1984. The city church of St. Peter in Hamburg, where the center and focal point of the Renewal with its evening worship services, house groups, and basic in Christian faith. When Kopfermann left the Protestant Church in 1988 because of what he judged to be its excessive tolerance of pluralistic tendencies, and started his own Anskar Church, this step created a crisis in the movement and intensified the question of the integration of the GGE in the Protestant Church. Kopfermann’s hope that many would follow him in his departure was not realized. Instead, the work of the GGE has steadily advanced. The development in East Germany was different. The CM took effect in East Germany (former GDR) in the 1970s. Especially in the southern of the country Charismatic groups were formed in missionary and revivalist milieux with their distinctive piety, which in the situation of the Communist regime, were almost all within the framework of the part Protestant parishes. Gemeinde-Emeuerung In 1977, an Arbeitskreis fir Geistliche (Study Group for Spiritual Church Renewal), was formed with an interdenominational of ideas and the integration exchange (Marburg: Gifts orientation; this helped the of renewal groups into the 6 See the following books by A. Bittlinger, Im Kraftfeld des Heiligen Geistes Okümenischer Verlag Dr. R F. Edel, 1968), part of which is included in and Ministries (Grand Charismatische in Rapids, MI: Wm. B. Eerdmans Publishing Co., 1974); Bewegung Deutschland (Wetzhausen, 1973); and, Glossolalia: Wert und Problematik des Sprachenredens (Schloss Craheim: Rolf Kühne Verlag, For Grossmann’s publications, see note 12. 1969). 4 219 church. The CM found a theological and organizational leader in the Protestant pastor, Paul Toaspem.’ After an initial growth phase of the movement, the Association of Protestant Churches in the GDR made a study of the activities and phenomena of the CM in GDR and in 1984 published the results under the title, Charismatische Erneuerung und . Kirche (Charismatic Renewal and the Church).’ At the same time, improved relationships began to develop between the Pietists (Gnadauer Gemeinschaftswerk in the GDR) and the CM. The results of this dialogue, which was carried on for over five years, were summarized in a jointly-produced document in 1987.9 After the fall of the Berlin Wall in November 1989 and the subsequent unification of West and East Germany, the leadership committees of the GGE in West and East unified in 1991 into a common Coordination Committee, which forms the current leadership, chaired by Pastor Friedrich Aschoff A new and important development has been initiated through the cooperation of the GGE with the AGGA (Arbeitsgemeinschaft fir Gemeindeau, f bau or Study Group for Church Growth). This rapprochement led to a search for new structures in the local church in addition to the regular emphases of the GGE (worship and praise services and Charismatic pastoral care). There are around five hundred Protestant pastors involved in the GGE and about 2,200 others who support it. The journal of the GGE, Gemeinde Erneuerung, has about 9,000 subscribers. The book Welcome Holy Spirit, published in 1989 in German translation under the title Komm heiliger Geist I, serves as the theological basis for their work.’° The Charismatic Movement in the Free Churches , Within the Evangelical Free Churches, the CM especially impacted the Bund Evangelisch-Freikirchlicher Gemeinden (the Association of Protestant Free Church Congregations), the Baptist and Brethren Churches, comprising altogether about 88,000 members. In this stream numerous pastors and congregations, about one-third in all, became involved, and took Charismatic elements into their worship services and congregational life. At the same time, however, some within the association have clearly distanced themselves and criticize the CM ‘ See P. Toaspern, In der Schule des Heiligen Geistes. Biblische Aussagen und heutige Erfahrungen (Metzingen: Ernst Franz Verlag, 1994). BH. Kirchner, et al., eds., Charismatische Erneuerung und Kirche (Berlin (East), 1993/Neukirchen, in 1994). This study is the first scholarly investigation on this the topic German-speaking world. Excerpts were published in Die Charismatische Bewegung in der DDR: EZW-Orientierungen und Berichte, 1980, no. 10. See also a recent dissertation that does not, however, emphasize the empirical and historical perception of the movement: O. Foller, “Charisma und Unterscheidung” (The University of Heidelberg, 1993). 9 The text has been published in the EZW series, Orientierungen und Berichte, 1987, no. 14. ‘° See L. Christenson, ed., Welcome Holy Spirit. A Study of Charismatic Renewal in the Church (Minneapolis, MN: Augsburg Publishing House, 1987). 5 220 und Gemeinde (Charism the Charismatic A study group, Charisma formed in 1975, supports. into local of taking The same is also true of the because of the painful divisions experienced. and Congregation), interests and works for their integration church life.” In the Free Church, Renewal has the “character up current or forgotten experiences.”‘2 members in all, where a study group Geistliche Gemeindeerneuerung Renewal in the Methodist Methodists, 70,000 in der (Spiritual concerns.’3 Church Reactions to the Charismatic The Protestant critical observations. Evangelical Lutheran Church Evangelisch-methodistische Kirche Church) supports these with a addressed “Statement concerning Spirit” (Erkldrung zur Erneuerung Geist), which is both encouraging of the individual German regional Movement regional churches have generally responded favorable, positive assessment, without, however, refraining from some In 1976, the Bishops’ Conference of the United of Germany (VELKD) the topic “Living Faith” and among other matters included an evaluation of the CM. In 1988, the Bishops’ Conference of the VELKD issued a the Renewal of the Church through the Holy der Kirche durch den Heiligen The closeness and critical.’4 In the 1980s, bishops churches expressed their opinions on the earlier evaluation of the CM, with their positions basically following the Bishops’ Conference. of the Charismatics to Evangelical Pietism in terms of doctrine and piety (e.g., on conversion, sanctification, evangelism, etc.) leads especially here to a definite of the various groups. opinions and attitudes that are widely divergent from one another.” At categorization Erneuerung (Wuppertal/Kassel: search for an evaluation and In this area, there are many ” See the knowledgeable books by the Baptist S. Grossmann, who has followed the CM from its inception: Stewards of God’s Grace (Exeter, England: Paternoster Press, 1981); and, Der Geist ist Leben, Hoffnung und Wagnis der charismatischen Oncken Verlag, 1990). Taken from Charismatische Erneuerung im Bund Evangelisch Freikirchlicher Gemeinden in Deutschland, presentation of the working group Charisma und Gemeinde, 8. “See Yiele Gaben-ein Geist (A study and orientation aid to encounters with the Charismatic movement), EmK Heute 76 (Evangelical Methodist Church of continuity understanding Germany, 1992). ‘” See Materialdienst 1988, no. 10, 302 ff. “A critical, yet nuanced view is offered by Chr. Morgner, ed., Wie begegnen wir den charismatischen und in the pfingstlerischen A Fellow-workers Bewegungen? Message for Gemeinschaftsbewegung (Dillenburg, 1992). The resolution of the Fourth International Bekenntnis-Kongress stands, in part, in a line of with the Berlin Declaration of 1909 but is important for its basic of a biblical pneumatology: see “Das neue Fragen nach dem Geist. Biblische Heiligen Orientierungshilfe,” Diakrisis 14/1 For a current evaluation of the Berlin Declaration of 1909 and for a (1993). definition of the relationship between Charismatics and Evangelicals, see “Pietisten, Charismatiker, Pfingstler,” Idea Dokumentation 1992, no. 1, and “M6glichkeiten, Grenzen, und Schwierigkeiten in 6 221 the same time, it is undeniable that the fundamental hostility towards the Pentecostal movement, begun by the Berlin Declaration of 1909, is presently being corrected by parts of the Gemeinschaftsbewegung (the Holiness movement in Germany) and the Evangelical Alliance, and has changed to a more differentiated view. International developments may have especially contributed to this change, as well as the accepted presence of Charismatics and Pentecostals in almost all committees and areas of the international Lausanne movement as well as that of the Evangelical Alliance. Changes in the Charismatic Movement and New Developments Since the 1980s the CM has been marked by an increasing complexity, and a shift in emphasis that cannot be overlooked. Attention has switched from the CM in the Protestant regional and Free churches to independent Charismatic centers and new churches, which number several hundred at this time. Different factors have contributed to this development. First, there was the increase in neo-Pentecostal missionary activity, but, also, the contacts with the so-called “third wave of the Holy Spirit.” The third wave was spread by the Vineyard movement, led by John Wimber, who held conferences in Germany in 1987, 1988 and 1992 which emphasized “power evangelism,” “power healing,” and increased exorcistic practice of deliverance ministry. Also influential was Peter Wagner, who coined the term “third wave.” Wagner’s articles and ideas were especially taken up by the AGGA, which made the Church Growth movement known in Germany. At the same time, the groups in the CM that combined the task of evangelism with the theory and practice of “spiritual warfare” grew in influence. This category also includes the Word and Faith movement, shaped by Kenneth E. Hagin’s prosperity theology, which is extending into Germany and is represented by large churches in Berlin, Munich, Stuttgart and Cologne, among other places. In this context of changes in the movement, three developments are emphasized separately in the following discussion: processes of internationalization, planting of new churches, and the formation of Charismatic alliances. der Zusammenarbeit zwischen der evangelikalen und charismatischen Bewegung in Deutschland,” Idea Dokumentation 1993, no. 1. There also has been a discussion within the lively Wurttemberg Protestant regional Church of the book the Charismatic Adoramus Macht Bahn! Thesen zur published by Fellowship (Adoramus-Gemeinschaft) Erweckung der Kirche (Walddorfhaslach, the 1991). See also position taken by R. Scheffbuch, Miissen Pietisten charismatisch sein? found in a special printing of the Pietist quarterly, Lebendige Gemeinde, 1992, no. 1 and also: Macht Bahn! Dokumentation der Synodaldebatte aber Thesen des Kreises und Plieninger der A doramus-Gemeinschaft. 7 222 Processes of Internationalization The developments trends means of conferences distribution influence, developed contextualization as an example of developments, cases with but also through the sale of in the more strongly articulated churches, rather development is also reflected “Charismatic,” just cited can be interpreted intensifying processes of internationalization and globalization. National and concerns correlate with international which of course can change quickly and reach Germany in most few delays. The international connections are especially developed by and congresses, audio and video cassettes from publishing houses that specialize and translation of Charismatic literature, and through the exchange of songs. The search for a spiritual renewal within the revivalist traditions themselves has, in view of this undeniable outside very little. This factor has not fostered the of the CM within the churches, but has made it more difficult, leading in practice to the situation in which this impulse is as a new piety outside of the established than as a Church Renewal movement. This in the linguistic extension of the term which in its beginnings in the 1960s and the 1970s, referred above all to the Charismatic Renewal in the historic church traditions. The churches themselves have, of course, contributed to this development as well, in that they have met the impulses and challenges movement with skepticism and ignorance. of this Planting of New Churches Within the Pentecostal/Charismatic movement, the formation of new building up parish life, churches has gained a more pronounced dynamic. In the United States, it is nothing new when new movements create new churches. However, in the context of parochial church structures, each new church planting is seen as the incursion of a foreign body. While the discussion about which was still important in the 1980s, has become amazingly quiet, the missionary practice within the CM has focused, active, painful break. Anskar of planting independent an enormous field of conflict and Free churches, which now includes six especially establishing of the congregations visions and prognoses movement unrealistic at least in part, on the practice churches. The members of new churches come, by and large, from the and very often from the missionary-involved membership of the traditional churches, and for this reason, much of what is experienced from the one side as a new awakening, is felt from the other side as a These feelings often run deep and to such an extent that the planting of new churches constitutes between the CM and the Protestant regional at the local congregational level. A classic instance is the Church, and its own college for training pastors. The far reaching of Kopfermann, who sought to build up a of fast-growing new congregations, proved, however, ‘ to be and had to be corrected.” 16 see W. Kopfermann, Abschied von einer Illusion, Volkskirche ohne Zukunfl 8 223 The GGE has also taken up the topic of planting new churches, especially in view of the disillusionment, which has set in with the idea that the Charismatic impetus should only be oriented toward existing structures. The cry is becoming increasingly louder for new complementary structures, which should be set up with assemblies organized according to interests, categories of people or differences of milieux, although a practical expression of such new formations are, up to now, only rarely found in the historic churches. Charismatic Alliances The starting point and basis for Christian unity in the CM is the common experience of the Holy Spirit in the baptism of the Spirit, and the practice of the charismata. Similar faith-experiences prove to be more important than denominational ties, which are not entirely disregarded, but are nonetheless relativized. In the past few years the search for the “unity of the body of Christ” among the leaders of the CM has taken on increasing importance, and has led to the formation of a Charismatic network. Within this network, differences are set aside and, instead, a wide-ranging mutual recognition and cooperation is sought out within the Charismatic spectrum. As a result of the third Wimber Congress (Hamburg) and the March for Jesus, both in 1992, the Kreis charismatischer Leiter (Charismatic Leadership Circle) was constituted in 1993, which developed out of the sponsoring groups for these activities, and by means of which the search for fellowship and unity gained a definite institutional form. Charismatic alliances such as these must be evaluated ambivalently in terms of their effects. They can lead, on the one hand, to the point where approaches, which have been more reflected upon theologically, gain acceptance, and the excessive claims and one-sidedness of newer Charismatic initiatives are left behind and/or corrected. On the other hand, approaches which are directed to integration within existing churches lose their distinctive profile, and are forced to identify with problematic groups and developments. The search for unity and fellowship within the emerging network .of the CM at the same time contrasts with the communication problems in one’s own church context. Within the different expressions of the CM, the GGE “has developed more and more into a connecting link between the Free churches, independent churches, and the traditional churches.”” Along with this tendency, which seeks unity primarily within the Charismatic circle of fiiends, the GGE also cooperates with the more Evangelical-influenced AGGA in the holding of church conferences (1991 and 1993). The interest in church renewal and church planting links both groups, although the approach of the AGGA emphasizes more the structural element. At the same time, developments toward an (Mainz-Kastel, 1990). “”Das Will die GGE,” Gemeinde Erneuerung 50 (Januar Man 1994): 23. 9 224 evangelistic, mission-oriented emerge, although the Christians are critical of of Evangelical movement, are beginning to and Charismatic at least as that ecumenical movement majority the ecumenical movement is represented by the World Council of Churches. Interpretations and Challenges heresy,” differing interpretations of renewal of the churches; ecclesiastical structures, characterizes church religiosity; or, as an expression piety. The overall picture of the CM in Germany provides arguments for the phenomenon. It can be understood as a as a protest movement against rigid against a type of “emotional which life and practice; as a Christian variation of new of the growing pluralization of Christian Beginning with movements-the Protestantism. It understands decisive for the development Movement Evangelical which were The great that the Various Interpretations of the Charismatic the CM’s conception of itself, it must be understood in the context and tradition of spiritual renewal and revival Reformation and Pietism-in itself, to a certain extent, in continuity with and as the climax of a series of renewal movements, of German Protestantism. number of independent churches planted also shows, of course, renewal provided only limited benefits for the “old” churches. At any the character of a renewal movement, which wishes to serve all churches in an ecumenical perspective, is retreating at the present time in favor of its own “consolidation” and institutionalization in local congregations. The movement which seems to be most integrated into an existing church is the Charismatic Renewal in the Roman Catholic rate, Church. mystery, territorial (Wiederverzauberung) of the Understanding the CM as a Christian variation of new religiosity, that is characterized by the “reenchantment world” and remythologization, its counter-cultural accent then becomes apparent.” The new religiosity as well as the CM protest against both the Enlightenment’s understanding of reality, that is devoid of all and the results of this kind of thinking, even in the church. Both movements are concerned with the ability to experience the miraculous and the extraordinary, with the successful battle against the powers of evil, with the return to a world view in which evil spirits and spiritual powers play a dominant role in human existence. Neither group leaves the realm of illness and healing to the doctors alone, but both have positive attitudes toward spiritual healing and the transference of power, although the pressure to be successful can give rise to questionable practices and interpretations. The points of contact with the new religiosity must be considered partly as a legitimate 18 See Hansjorg Hetnminger, Religioses Eriebnis-Religiose Erfahrung-Religiose Wahrheit, EZW-Texte, Impulse Nr. 36, 1993. 10 225 inculturation and partly, however, as a distortion of the practice and doctrine of Christian faith. That the CM, at least in part, associates itself with a Christian-fundamentalist mentality, may suggest that the new religiosity, on the one hand, and fundamentalist attitudes, on the other hand, can be interpreted as reactions to the crisis of the Modem Age. The movement of mission-oriented, committed Christians away from the traditional churches into new independent Charismatic churches can also be understood as a process of pluralization of Christian piety, in which diverse church forms and rival styles of piety make themselves evident. Alternatives to traditional church piety are developed, and the spectrum of piety, which is revivalist and Evangelical in influence, acquires still further differentiation. Courage for Discernment and Acceptance of the Challenge In the modes of expression of Charismatic piety, typical church piety is confronted not only by the forgotten themes of its own faith-orientation, but also by justified concerns, profound questions, and significant challenges which should be heard and recognized within the Protestant churches formed by the Reformation. In view of the worldwide dissemination of Charismatic piety, it would not be reasonable to wish to ignore it, neither to understand it primarily as a sectarian form of piety outside the church, nor to view it only as something on the fringes of Christianity. The CM is at the same time an ambivalent phenomenon: it is a sign of hope, yet it is also a source of danger for losing the realism of the faith. It establishes bonds and builds bridges between Christians of different denominations; however, it also gives rise to new divisions. It is an aid for a living faith in Christ, yet it can also be an escape into an unreal world. For this reason, what the Bible calls “discernment of spirits” is indispensable. Neither wholesale support for, nor indiscriminate approval of, the CM are appropriate. However, courage to undertake such discernment is not widespread, either among the critics outside of the movement, or among those within it.’9 Among the various problematic features developing in the movement are the following six tendencies: 1) the concentration first on the efficacy of the Holy Spirit in specific spiritual manifestations (which are often put under the non-Biblical category of the “supernatural”) and secondly upon the movement itself, thereby isolating oneself in practice and underestimating the brokenness of Christian life; 2) the separation ‘9 The beginnings of such discernment processes have been emerging recently. See, for example, W. Kopfermann’s critical examination of the and of Warfare, Macht ohne Auftrag. Warum ich mich nicht an der theory practice Spiritual “geistlichen Alriegsyithrung” beteilige (Emmelsbüll, 1994). The GGE has also begun a new theological series, Theologische Texte der GGE. Klarungen-Wege-Positionen 1, (Hamburg: Geistliche Gemeinde-Emeuerung in der Evangelischen Kirche, 1994). 11 226 of Spirit and institution from one another; 3) the general neglect of the theological dimension of the Spirit’s role in creation; 4) a fundamentalist interpretation of the Bible and its use to confirm one’s own “supernatural” experience of the Spirit; 5) the denial of the ambivalence of all spiritual experience in the world; and finally, 6) the countering of demythologizing with remythologizing, which expresses itself in a strongly dualistic world view. Processes of discernment within the CM could be of vital significance for its future development. It will be particularly necessary to develop a pneumatology, which takes into consideration the breadth and fullness of the working of the Holy Spirit according to the testimony of Scripture.2° This pneumatology will need to retain what is distinctively Christian through its focus on the revelation in Christ and the theology of the cross, as it is found in the New Testament, especially in Mark’s gospel and in Paul the “Charismatic.” In their encounter with the CM, the churches are confronted with the question as to whether they are capable of renewal and whether they are open to a present day “Reformation” from the Spirit of Christ. The form and constitution of our congregational and church life are being called into question more than ever before. The search for spiritual renewal and a structure of the local church, which is in keeping with the times, are central tasks which the Protestant regional churches should take up, although this has to include an element of historical reflection (Erinnerungsarbeit) in view of the biblical and Reformation heritage, with which they have been entrusted. The conflict that is experienced today between institution and charisma requires a two-way process of learning. The developing character of the institution must be brought out more clearly. At the same time, it must not be forgotten that the Spirit of God is not a traditionless renewal principle; new emerging experiences of the Spirit must be verified in relation to historical continuity. 20 See H. Meyer, et. al., der charismatischen Wiederentdeckung des Heiligen Geistes. Der Heilige Geist in Erfahrung und der theologischen Reflexion (Frankfurt, 1974); MN: JÜfgen Moltmann, The Spirit of Life : A Universal Fortress Affirmation (Minneapolis, Press, 1992). See also M. Welker, Gottes Geist. Theologie des Heiligen Geistes (Neukirchen-Vluyn, 1992). 12
