Dr Paul Allen

"Isn't it a load of rubbish? This speaking in tongues?"  Some say that speaking in tongues is just gibberish resulting from over-emotionalism. Isn’t there danger in getting mixed up in something like that? No, not unless you deliberately seek out a place where such goings-on are encouraged. Certain individuals and churches indeed show more emotion in their worship than others. Some shout and some cry. But these displays we find disturbing mainly because of their contrast to the quiet way we worship.  This doesn’t mean that noise is wrong and silence is right; it merely means their ways are different from ours. We may think their worship noisy and unseemly while they consider our worship dead and lifeless. Church history shows that all great revivals have been marked by the presence of physical phenomena such as trembling, weeping, shouting, fainting, and even dancing.  They are not necessarily the work of the Holy Spirit as much as they are human reactions to the working ...

The most obvious answer to this question is that the Scriptures encourage it. Jesus said it was one of the signs that was to follow the ministry of Christians: “And these signs will accompany those who believe…they will speak in new tongues” (Mark 16:17).  And Paul, while recognising the need for propriety in the public manifestation of tongues, nevertheless urged Christians to receive and make use of this significant gift. “Earnestly desire the spiritual gifts….Now I want you all to speak in tongues….I thank God that I speak in tongues more than you all” (1 Corinthians 14:1, 5, 18). As the late Reverend Samuel Shoemaker observed, “The Christian needs every gift God offers.” The willingness to yield our tongues to God may also indicate a more profound surrender than almost any other act. The tongue is the primary instrument of expression of the human personality, and until God has dominion over the tongue, His control over us is relatively slight. So the tongue is a little member ...

When Timothy was thrust into a difficult task, Paul prayed and laid hands upon him with other elders, and God blessed Timothy for the work, a normal procedure. A similar situation is found in Acts 13:1–3.  The church at Antioch laid hands on Paul and Silas to “separate” them for the work to which God had already called them. No “gifting” was attempted, but the laying on of hands was more than a ritual—it identified a need for strength from God.  One can hardly suppose anybody would choose one “gift” of the nine for a young fellow left alone in a pagan world with a small company of believers, as if it were a going-away present. I cannot imagine which one Paul and the elders would choose for the big task that lay ahead of Timothy, but a general pastoral gifting—yes. Another scripture quoted for “gifting” is the passage in 2 Kings 2, where Elisha asked Elijah to give him a double portion of his spirit. Elijah said it was a hard thing but promised it would be so if Elisha saw Eli...

The gifts operate by faith in God, not faith in a specific theory. They are not channelled through any doctrine except that of redemption. The Holy Spirit only glorifies the crucified Christ. Testimonies that this or that formula has brought success are always to be found, but they do not prove what they are supposed to prove. God’s mercies are “broader than the measures of our mind.”1  There is only one secret—faith. “This is the victory … our faith” (1 John 5:4). New techniques and highly publicised methods may seem to bring results, but they do not. God separates the techniques from the faith and responds only to faith. In the New Testament, whenever healings and miracles are attributed to anything at all, it is invariably to faith. Otherwise it is the sovereign action of God. “Thy faith hath made thee whole; go in peace,” Jesus said to the woman with a hemorrhage (Luke 8:48, KJV).  Her “method” could not have been more simple and childlike. Those seeking healing can be he...

From the outset, the church looked doomed, stillborn. To bring His message to the nations, Jesus had only a few ordinary men from Galilee. None of them showed any brilliance or personal qualities that would make for success, and they displayed a generous share of human failings.  They were as unqualified as world conquerors as men ever could be. The Jewish leaders wrote them off as ignorant and unlearned. Their message should have appealed to nobody.  It had no element of intellectual wisdom, political promise, or immediate social benefit. Its worst disqualification for popular acceptance was that it was centred on a leader from a seedy Galilean backwater who had been executed as a common criminal. Mission impossible? Against all expectations, it became “mission accomplished.” How? These nobodies advanced with a new secret. God personally worked with them with signs and wonders.  More than that, He barbed their simple words with conviction and guided them to the hearts o...

People under the old covenant knew nothing of speaking with tongues, casting out demons, and healing by the laying on of hands (Mark 16:17–18). These signs were reserved for the age of the Spirit. A new kingdom, a new covenant, new features, and a new gospel for spirit and body describe the Christian age.  Jesus used a new word for the Holy Spirit, parakletos, used five times in John’s Gospel. It is translated “Comforter” (KJV) and “Helper.” It belongs to the Greek word parakaleo, which means to call for somebody, to enlist their sympathy. Think about the promise of “another Helper.” To understand, we need only emphasise the word another. Jesus had been the parakletos to His disciples and had said to them, “I will not leave you orphans” (John 14:18). Jesus regularly used only one word for God—Father. For those who are in Christ Jesus, that one word also describes their relationship to almighty God.  So when Jesus gave His last assurances to His disciples, He told them to “wai...

Now, if the power of the kingdom is the Holy Spirit, then kingdom power was given to the church on the Day of Pentecost. It is more than power and authority. In a saying of key importance, Christ announced to His followers, “It is your Father’s good pleasure to give you the kingdom” (Luke 12:32). Believers inherit the kingdom “lock, stock, and barrel.” The kingdom power, which rested on Christ Jesus, was there to work signs and wonders. The same Spirit is given to those within the kingdom of God for the same kingdom purposes.  As John the Baptist revealed, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptises with the Holy Spirit” (John 1:33). The Spirit, who endowed Jesus, now endows His people with the same power. There is a difference between Christ and His followers, and it is rather noticeable! The difference is first Himself—who He is. Those who say, “The words of Christ on our lips are the same as those on Christ’s lips,” must remember this:...

My assurance to all readers and learners is that miracles are normal for the kingdom. Christ sent His disciples out and said, “Whatever city you enter, and they receive you … heal the sick there, and say to them, ‘The kingdom of God has come near to you’” (Luke 10:8–9). Until the time of Christ, miracles were rare, being special historic visitations of God, and were divinely initiated by His sovereign will. There were no gifts of healing for the blind, crippled, or deaf. Outstanding people such as David, Ezra, Nehemiah, Jeremiah, and Esther never once witnessed a physical wonder, and some never witnessed anything they could call supernatural.  Ezra never saw a vision or heard a call or a voice. He was not a prophet, nor did he feel the moving of the Spirit. He could only trust the Word alone.  Generally, the few signs and wonders that were seen were demonstrations to teach rulers, such as the despotic lords of Egypt, Babylon, and Israel. These wonders were designed to humble t...

This is a question commonly bandied about among Christians who feel the age of miracles is past. Its weakness lies in the implication that the miracle-working power of God is like magic, and that the signs and wonders of God’s power can be divorced from the gospel message.  Let us recast the same question in terms of salvation: If Jesus is the Son of God with power to save, why isn’t the whole world Christian? The immediate answer is that salvation is dependent upon man’s response to the gospel message. Potentially, what both questions ask is possible, for potentially, every human need has been met in the grace of God revealed through the atonement of Jesus Christ. Christ died for all men. The intent of God to establish a society on earth where every need is met through His love and grace is clearly revealed in New Testament teaching. It is called the kingdom of God. Jesus demonstrated it in His ministry, proclaimed its proximity, and we pray for its manifestation every time we pr...

For generations, Christians have believed and affirmed the true story that life is a gift from God in all of its stages. Our whole-life pro-life commitment means we believe every person at every stage of life is made in the image of God. We make a conscious commitment to value all of human life, from beginning to end—or from dust to dust, as the centuries-old graveside liturgy expresses it. But we inhabit a world that is dead set on living in a false story of aging—one that values, at most, only the first half of life but does not value its second half of bodily decline. The Christian whole-life pro-life commitment is beautiful on our lips, but it is more beautiful as it moves to our hands and feet. We assert that all of life is valuable in all of its stages, but do we prove we believe that story by living in a way that reflects this conviction? One of the simplest ways for the modern church to live counterculturally is to embrace, defend, and live as though we value all of life, inclu...

  Jesus says God is Spirit, and we are also told the Holy Spirit is Spirit, so how do we define the Holy Spirit? We know his name, but we’re not so sure about what he looks like. He’s the Spirit, the Holy Spirit. The Holy Spirit is difficult to define. As soon as we attempt to explain him, our language becomes less helpful than we may have hoped. Not only is our intellect too small to encompass him, but our language is also too limited to explain him. Metaphors that help us to tiptoe our way into an exploration of his character.  To describe him as an ‘entity’ or a ‘force’ sounds too impersonal; to refer to him as a ‘person’ suggests he’s human and circumscribed; to define him as a ‘member of the Godhead’ begs the question ‘what kind of member?’  To address him as an ‘individual’ sounds as if there are three gods. Even referring to the Spirit with a masculine pronoun is not necessarily the best. The Greek word (pneuma), often translated as ‘Spirit’ in the NT, is neuter wh...

  In 1970, James D. G. Dunn’s University of Cambridge PhD dissertation was published as Baptism in the Holy Spirit, beginning the debate that is the subject of this book. For over a decade, it lay neglected by Pentecostals as they were nonresponsive to Dunn’s thesis that the baptism in the Holy Spirit occurred at and, in fact, effected conversion in the believer. That changed in 1984 with the emergence of the next generation of Pentecostal scholars and, particularly, with the publication of Roger Stronstad’s The Charismatic Theology of St. Luke.  The strong works of Robert P. Menzies and James B. Shelton would shortly follow. Also in 1984, Howard M. Ervin weighed in again with a seriatim response to Dunn’s work. On the other side of the Atlantic, David Petts and the early Max Turner would make important contributions to the debate with Dunn. These scholars, and more, you are about to be introduced to through this excellent work by the Rev. Dr William P. Atkinson, Associate Res...