The charismatic renewal is sometimes stereotyped, whether by high-church catholic types or biblicist evangelical types, as being pure emotionalism with a shallow understanding of the faith, relying upon one spiritual high after another, driven by charismania and manufactured emotional experiences that are mistaken for encounters with God. No doubt this is accurate about some people.
But my experience within charismatic Anglicanism included not only the lady who saw a miracle in everything, not only the weepers, but also the people who had a concern for orthodoxy. Of course, a concern for orthodoxy and doctrinal truth can be a great danger. It can become a concern for being right, a concern for your own side ‘winning’, a means of judging everyone. But I have found, over the years, that my conservative Presbyterian friends can as easily fall into that pattern as the charismatics, as the Roman Catholics, and as the large group lumped together as ‘liberals’ or (now) ‘progressives’.
Nevertheless, my own experience was, thankfully, more of a generous orthodoxy of the Anglican charismatics. And people were certainly interested in what the truth of Scripture was and how to apply that to our lives. At the charismatic parish where I grew up, a group once gave my father a copy of St Augustine’s City of God — a lovely, hardback that I have enjoyed reading, myself. Pentecostalism has also given us the liturgical theologian Simon Chan, and John White was a member of the Vineyard here in Vancouver. I have also caught glimpses of the charismatic in the work of the recently deceased Anglican Michael Green.
There is a concern for God’s truth amongst the charismatics. They want to know it, and they want to live by it.
It is not a movement simply about experiencing God or emotions or special experiences.
If the charismatics are truly having the Holy Spirit poured into them, it only makes sense that mature charismatics, Christians with a deep spiritual life, would also have a concern for knowing the truth and articulating it well. After all, one of the names given to the Holy Spirit is ‘the Spirit of truth’ (Jn 14:17, 15:26, 16:13; 1 Jn 4:6, 5:6).
The coming of the Holy Spirit upon the Apostles at Pentecost did not merely result in them praying in tongues, it also resulted in St Peter’s first sermon, as the Apostle’s finally ‘got it’. Jesus promised as much in John:
I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. (Jn 16:12-14 ESV)
I am no longer the fiery seventeen-year-old who hung on every word uttered by Charles Alexander when he came to do a parish mission. I wish still for that fervour, mind you (more later, perhaps). But my own journey has gone a particular route. As far as doctrine is concerned, my articulations of the truth sometimes veer into language used by ancient authors or by the Eastern Orthodox. The actual content may even have changed.
Certainly, I hope my intellectual grasp of some doctrines has improved as well as deepened. In some ways I have become more catholic. My approach to the Bible is different as I embrace ancient and mediaeval pathways of knowledge. Sometimes it’s hard to articulate what has changed. For example, I have never not believed in the Most Holy Trinity. And I would certainly not claim to understand how three Persons share one essence — but by reading the Cappadocians (especially St Gregory of Nazianzus) and St Augustine of Hippo, my appreciation for this doctrine and its importance has certainly deepened.
The charismatic Christian who turns to historic Christianity for more than just a few examples of the manifestational gifts of the Spirit, but as a source for doctrine and such, will find truth resident there. This has been the case for me. I have not turned my back on my old travelling companions — Dennis J Bennett, Nicky Gumbel, Anglican Renewal Ministries — but I have found some new-old ones who have only deepened my approach to the faith — Athanasius, Ambrose, Augustine, Anselm, Aquinas and people with names that start with other letters as well.
This only makes sense. Christ sent the Holy Spirit upon the Apostles. He indwells every Christian. We are all part of the same mystical body of believers as existed in first-century Jerusalem, fifth-century Hippo, fourteenth-century Athos, and sixteenth-century Wittenberg. As we encounter that body throughout history, enlivened by that same Spirit of truth, we will meet truth, whether from the pen of St Isaac the Syrian or Martin Luther, of St Maximus the Confessor or Richard Hooker, of St Ignatius of Antioch or St Ignatius Loyola or John Wimber.
This is perhaps less a vindication of my charismatic background than a call to others from a similar place to seek the Spirit of truth as He has quickened the minds of believers throughout the ages. It is a journey worth taking.