A historical theological survey of neo-Pentecostalism in the light of the Lutheran understanding of the work of the holy spirit with reference to the charismatic impact in the Evangelical Lutheran Church in Malaysia

Abstract

The objective of this dissertation is to make a historical and theological analysis of neo-Pentecostalism, in the light of the Lutheran understanding of the work of the Holy Spirit, with reference to the charismatic impact in the Evangelical Lutheran Church Malaysia. The study will focus on the issue of charismatic integration in traditional churches in general and the Lutheran church in particular.

The Evangelical Lutheran Church in Malaysia (ELCM) is mainly composed of ethnic Indians who speak the Tamil language. A majority of the members are either second or third generation Indians, whose families had migrated from India seeking employment in Malaysia between 1900 and 1957. In the late 1950s, owing to the presence of a large group of Lutherans, belonging to the Tamil Evangelical Lutheran Church in India (TELCI) dispersed throughout Malaysia, the need for a formal church body was considered. The formal church, which was eventually inaugurated in 1963, incorporated ecclesiastical characteristics adopted from both the TELCI and the Church of Sweden Mission (CSM). Developed on a traditional and episcopal model, ELCM was basically a traditional liturgical church.

Beginning from 1975, the charismatic influence began to impact the ELCM. Although the church leadership initially responded with attempts to restrain the flow of renewal ideas and practices, it inevitably failed. Youth groups and rural membership were the first to respond to the renewal ideas. The clergy however, were initially critical and believed that such influences were merely emotional and would eventually fade away. Presuppositions and conflicting opinions between the groups favoring renewal and the groups disapproving slowly developed into discord. The problem was further compounded by the fact that charismatic churches in Malaysia were growing at a faster rate compared to traditional churches. This visible fact reinforced the charismatics' call for abandonment of traditionalism. We could partly agree with the renewal movement on growth stagnation. Stagnation experienced by traditional churches in Malaysia did rest on their parochial attitudes and lack in mission motivation. On the contrary, the renewal movement challenged such dullness and laxity and offered a practical approach with emphasis on personal spiritual maturity and mission. Such emphasis when combined with the emotion packed charismatic worship (which displayed contemporary music and exercise of gills) became an attractive force.

The official and initial hard-line position of the ELCM on charismatism, quickly changed to one of liberalization for two primary reasons; fear of losing its members to charismatic denominations and the search for an effective church growth model. The change in the EHCM was sudden and widespread, hence there was little preparation done to systematize or theologise renewal practices to suit the Lutheran framework. As a result, Pentecostal theology has crept into the mainstream of the Lutheran faith, creating fundamental theological conflicts and errors. This too has given cause to the rise of a new and large group of moderationist Lutherans' or the neo-Pentecostal sympathizers, who try to retain their Lutheran identity but widely practice charismatism. Lutheran identity in this context is not based on affinity to Lutheran theology but denominational identity. Being the case, the moderationist Lutherans, who make up almost sixty percent of the total adult ELCM membership are generally ill informed about Lutheranism. The problem is further compounded by the fact that pastors from the ELCM who are trained locally, mostly come from ecumenical Bible colleges, where Lutheranism is only taught as an elective subject.

In the absence of a sound Lutheran biblical theological base, Pentecostal theology has pervaded the life, faith and order and structure of the ELCM. The situation needs redress now. It would be right to describe the ELCM as being on a theological cross road today. This dissertation will therefore, provide theological comparisons between the Lutheran and Pentecostal understanding on important issues and suggest possible means of cooperation between the 'confessionalists' and neo-Pentocostals'. This study would therefore serve as a guide and bridge. I believe this will benefit all quarters in ELCM and make the vital difference of being Lutheran in theology and charismatic in mission.

Since the focus of this dissertation is to offer a historical theological assessment of the nature, impact and implication of charismatic renewal, the following approach has been adopted in identifying and developing a practical method in charismatic integration.

The dissertation focuses on the following areas in achieving its objective:

1) The Historical Context of the ELCM. The first chapter begins by providing an overview of the historical development leading to the establishment of the ELCM. It places in context the Church's struggles and needs during the different states of its formation. It also touches briefly on the history leading to the renewal impact. 2) The History treading to the Rise of Early Pentecostalism and Neo-Pentecostalism The second chapter traces the roots of classical Pentecostalism and neo-Pentecostalism through their antecedent movements. It helps to answer the question; is the Charismatic Movement' a new and phenomenal wave or is it a replication of many other antecedent movements of the past. 3) Theological Assessment of Justification, Infant baptism and Spirit Baptism The third chapter is a theological treatment of the doctrine of justification, infant baptism and Spirit baptism. These three doctrines have been considered here due to the numerous controversies surrounding them in the ELCM. The study approach in this chapter is meant to be objective, critical, analytical and practical. It allows for an in depth and open discussion of pertinent theological issues from both perspectives; Lutheran Confessions and neo-Pentecostalism. It addresses the question if one could hold on to Lutheran Confessional views and be charismatic as well at the same time? 4) Nature of Charismatism in the ELCM The nature of charismatism in the ELCM is peculiar. The worship services are highly charismatic and less structured but the absence of mission interest is obvious. By and large the services are a replication of renewal models from America. Although for two and a half decades charismatism has been allowed and vigorously practiced in the ELCM, numerical growth has been stagnant. Since charismatism was allowed into the church to enhance growth, the chapter identifies inherent weakness and offers remedial options. 5) Integration Methodology The final chapter deals with the practical application methodology for charismatic integration. It focuses on understanding charismatic practices and its inherent values for assimilation into Lutheran tradition without having to change the fundamental Lutheran theological base.