Changing Paradigms in Mission

Changing Paradigms in Mission: Gospel Proclamation in AGNZ - Linda Flett

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Changing Paradigms in Mission: Gospel Proclamation in AGNZ since 1990 By Linda Flett

Published as

“Changing Paradigms in Mission: Gospel Proclamation in AGNZ since 1990” in Newton, John (ed.)

New Frontiers: redefining Christian ministry in 21st century contexts. Preston, VIC: Mosaic Resources,

2013, 92-115.

In 1987, Assemblies of God in New Zealand (AGNZ) initiated the “Season of Harvest”

strategy aimed at proclaiming the gospel to the nation of New Zealand in obedience to the

Great Commission. Since this time, AGNZ have processed through three discernible phases

in evangelistic methodology as they have sought to keep pace with global trends and

societal changes. Evangelistic campaigns and church planting featured highly during phase

one, allowing for communication of an explicit gospel message. Phase two emerged during

the mid nineties as leaders anticipated the possibility of a national revival similar in style to

that of Pensacola, USA. By 2000 expectations of revival had not eventuated and AGNZ took

stock of the impact of globalisation and post-modernism and reassessed their

methodologies, shifting their energy toward community oriented initiatives in an effort to

address the widening gap between church and an increasingly unchurched and broken

society. In order to explore how mission was redefined by AGNZ during each phase, this

chapter draws on the findings of a quantitative study of AGNZ’s official publication1 which

examined both the methodologies and message of AGNZ from 1990 to 2008.2

Context At the beginning of the 1990s the majority of mainline churches in NZ were in decline.3 The

percentage of those who declared themselves Anglican dropped from 25.6% in 1981 to

21.6% in 1991. Methodist adherents moved from 4.7% in 1981 to 4.1% in 1991.4 For the

average New Zealander it seemed that more people knew “less and less about God and

1 Originally named NZ Evangel, this publication was renamed One Purpose in 2000 then Empowered in 2005. 2 “Proclaiming the Gospel in New Zealand: An examination of the message and methods of the Assemblies of God and Elim

Churches from 1990 – 2008.” (MTh Thesis: Laidlaw-Carey Graduate School, 2011). As a whole, the study tested the commitment of both movements to an emphasis that emerged several times in various forms during this period “In order to reach New Zealand, our methods need to change but not our message.” 3 Alan Withy, “Who’s Growing, Who’s Not” in New Vision: New Zealand, ed. Bruce Patrick (Auckland: Vision, 1993), 121-145. Based on the NZ census and figures supplied by denominational head offices. 4 Examples only, Based on figures from the NZ census cited in “Religious Professions 1956-1991” in Allan K. Davidson and

Peter Lineham, ed. Transplanted Christianity: Documents Illustrating Aspects of New Zealand Church History, ( Palmerston North: Dunmore, 1989), Chapter 6, doc. 6.3. Accessed 6 January 2012, http://www.massey.ac.nz/~plineham/RelhistNZ.htm

http://www.massey.ac.nz/~plineham/RelhistNZ.htm


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cared less and less about the gospel.”5 For a time this was blamed on the secularisation of

society, however it is arguable that other factors were even more influential: in the face of

rising individualism, faith became a matter of personal choice and institutions deemed less

relevant; as New Zealand became increasingly pluralistic, tolerance and hence relativism

became a means of negotiating such a diverse setting.6

In the face of these changes, Pentecostals were among the few denominations experiencing

growth. Census figures reveal an overall increase from 0.2% in 1981 to 0.9% in 1991.7 NZ’s

largest grouping of Pentecostal churches, AGNZ, reportedly grew from eighty five to one

hundred and eighty assemblies between 1980 and 1992.8 In part this has been attributed to

emphases such as their orientation toward conversion of the unsaved, emphasis on the

supernatural, vibrant music and close fellowship.9 Pentecostals also had the advantage of

being highly adaptable, believing that changes to structure and methodology were not only

acceptable, but warranted when at the service of their mandate to fulfil the Great

Commission. What was not negotiable however was the message of the gospel which

should be guarded and preserved.

Phase One: Campaigns (1990 – 1994)10

The 1987 “Season of Harvest” strategy flowed directly from that agreed on at the worldwide

Assemblies of God conference which had met

in Missouri, USA in July. AGNZ General

Superintendent Wayne Hughes noted, “New

Zealand is small and isolated from the rest of

the world. This can be an advantage as our

task is well defined and achievable. We have

what it takes to proclaim the Gospel to the

Nation. God is stirring us and equipping us.

Surely it is THE TIME TO ARISE”.11

5 Brian Carrell, “Addressing a Secular Society” in The Vision New Zealand Congress, ed. Bruce Patrick (Auckland: Vision, 1993), 75. 6 Kevin Ward, “Postaquarian Age”. Stimulus 9.1 (Feb 2001): 12-13 7 “Religious Professions 1956-1991” in Transplanted Chrisitainity, doc 6.3. 8 Alan Withy, “Who’s Growing, Who’s Not”, 135. That AGNZ is the largest of the so called ‘big five’ (Elim, New Life, AC, AG

and CRC) in New Zealand is commented on by Brett Knowles, “New Zealand” NDPCM ed. Stanley Burgess and Euard van der Maas (Grand Rapids: Zondervan, 2002), 189. 9 John Stenhouse, “The History of the Christian Movement in New Zealand” in New Vision, 42. 1016 of 20 AGNZ publications were analysed for this period. 11 Wayne Hughes, “From the Superintendant,” NZ Evangel (Oct/Nov 1988): 4.


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In 1990, Season of Harvest facilitator, Pastor Kevin Ahern recorded the goals until the year

2000 as being:

Planting an additional 100 viable churches.

Training and installing in ministry a further 200 Pastors/ Evangelists.

Discipling a further 20,000 converts in our churches.

Reaching with the gospel every socio-economic, ethnic and rural group in New Zealand12

The anticipation of a national harvest was not limited to the AGNZ – another significant

Pentecostal denomination, Elim announced a “Decade of Destiny” anticipating an outpouring

of the Holy Spirit and a harvest of souls prior to Christ’s imminent return. 13 This shared

sense of purpose was captured in 1991, at the Associated Pentecostal Churches of New

Zealand conference; Pentecostal leaders signed a “Declaration of Unity in the Harvest”

which was virtually identical to the one written for Assemblies of God churches (AG)

globally.14

To accomplish the “Season of Harvest” strategy during the first phase (1990-1994), AGNZ

favoured methodology that allowed for clear communication of the gospel message (Figure

1) and sought to expand their sphere of influence through church planting.

12 Kevin Ahern, “Season of Harvest,” NZ Evangel (Spring 1990): 6. 13 Ian Bilby, “High Noon,” Breakthrough 1 (1990): 4. 14 NZ Evangel (Autumn 1991): 8.

62%23%

8%7%

Figure 1: Methods of Proclamation 1990 - 1994Evangelistic campaigns, events,groups and church plants

Bridging groups, services andevents

Coordinated ministries withinthe Community

Lifestyle and marketplaceministies


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A closer look at evangelistic methods (Figure 2)15 reveals that city-wide, regional or national

campaigns were the most widely reported method during this period.

These were largely the result of

AGNZ’s vibrant national Youth

Alive program which included

regular citywide and regional

rallies, concerts, events, youth

camps, and tours targeting high

schools drawing support across a

range of denominations. 16

Although church planting is the

smallest of the four percentages shown in this graph, AGNZ added a further forty churches

during this period, growing from one hundred and fifty nine in 1990 to one hundred and

eighty nine by the end of 1994.17

Through such methods AGNZ aimed to respond to the growing evidence of brokenness,

both individual and collective, in society. Concern was voiced regarding issues of addiction,

alcoholism, abuse and the breakdown of family. This was underscored in the NZ Evangel in

a series of articles during 1994 (The Year of the Family) on marriage and holiness. Les

Dowie, Season of Harvest facilitator, exhorted readers, “The church has the life-changing

message and power of the risen Christ. Now is the time to take the message to families and

turn the tide”.18 Of further concern was the resultant lack of hope, sinfulness, the spiritual

state of the individual (unsaved), and consequently, the eternal destiny of each person.

15 The “Evangelistic groups” category includes methods such as youth groups, kids clubs, drop in centres, and Alpha which

were more than one-off events and were aimed at proclaiming an explicit gospel message. “Local events” i ncluded locally used methods such as outreaches at parks, street witnessing, and Easter productions intended to proclaim an explicit evangelistic message. 16 A rally carried a basic format of contemporary worship (led by bands such as “Iron and Clay”) and an evangelistic message. Most regions appear to have coordinated 3-4 events per year along with training for youth workers and, in some regions, city-wide youth leader’s gatherings. NZ Evangel (Winter 1992): 13-7. 17 Figures supplied by The Assemblies of God national office 3 Feb 2010. 18 Les Dowie, “Harvesting Families,” NZ Evangel (Autumn 1994): 3.

56%

16%

17%

11%

Figure 2: Methods of Proclamation -Evangelistic

Campaigns

Local Events

Evangelistic Groups

Church Plants


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God’s answer to these problems is found in Christ and the

message succinctly captured in the “Three steps to Everlasting

Life” which appeared in seven of eleven publications surveyed

between 1990 and mid 1993 (Figure 3).19

Figure 3: Three Steps to Everlasting Life

Summary & Evaluation

In order to accomplish the mandate for mission during phase one,

AGNZ favoured methodologies that allowed for clear communication of the gospel message

and sought to expand their sphere of influence through church planting. In doing so they

aimed to respond to the growing evidence of brokenness, both individual and collective, in

society. The message of salvation was proclaimed utilising a broad range of traditional

metaphors to describe Christ’s work as saviour.

Phase Two: Revival (1995-99)20

Revival is a season ordained by God in which the Holy Spirit awakens the Church to evangelise the lost, and the lost to their dire need of Jesus Christ.21

Phase two emerged during the mid nineties as leaders anticipated the possibility of a

national revival similar to that which originated in Brownsville, Pensacola in 1995.22 The

need for such a revival can be linked to growing concern that people in NZ “lacked

knowledge” of God or even of a moral compass. In 1995, Kem Price wrote:

We are living in a generation where children are growing up without a knowledge of God. The day when it was the “norm” for children to go to Sunday School has passed. In some parts of the country, School Trust Boards are not permitting the bible to be taught in their schools. Whether we like to admit it or not does not change the fact that this is a Godless nation. 23

19 Inserted Copy from the NZ Evangel (Winter 1992): inside page, front cover. 20 20 of 20 AGNZ Publications were analysed for this period.. 21 Mark Stibbe, Revival (London: Monarch Books, 1998), 14. 22 Described in “The Brownsville Revival” Accessed June 25, 2009,

http://www.brownsvilleassembly.org/ver1/content/blogcategory/93/329/ 23 Kem Price, “A Season of Harvest: The challenge of Children,” NZ Evangel (Summer 1994/95): 3.

http://www.brownsvilleassembly.org/ver1/content/blogcategory/93/329/


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Significantly, more space was given to noting involvement in Religious Education in Schools

(RES) than during the previous period24 and this was viewed as a strategic way in which to

share the truth with many who “hadn’t heard the name of Jesus except in blasphemy.”25

Specific concern was expressed for the youth of New Zealand. On his return from a short-

term mission trip, Youth Alive facilitator, Matthew Jeffares noted:

I was really challenged ... at the spirit of heaviness I felt over our nation. A lack of hope and purpose results in a casualness and apathy in life sadly faced by so many young kiwis. Statistics on suicide document only a fraction of the real pain... 26

Nine months later Jeffares observed that this generation was “godless ...unchurched, un-

Sunday schooled and filled with such tremendous needs and anguish”. The answer, he

believed, was for a sovereign God to open the “spirit of man ... Nothing else can bring the

revelation that Jesus Christ is who He said He was.”27The possibility of a national revival

offered a way forward.

Interest in revivals is a long-standing theme in Pentecostalism, but received fresh impetus in

NZ at the beginning of this period as news of the Toronto blessing28 and Pensacola revivals

spread. In 1995, Toronto was celebrated as an encounter with the Holy Spirit, through which

lives were being changed.29 However, within a year, Kem Price expressed a degree of

caution; “Those impacted by the ‘Toronto Blessing’ should not camp around it building bless-

me foundations upon foundations.... but rather ‘take heed’ and build a healthy worshipping,

maturing and soul-winning ministry on it.”30

The revival originating in Pensacola, was received with greater enthusiasm.31 This was

undoubtedly encouraged by its denominational links, and the support of AG globally.32 The

revival was reported by AGNZ to be the fulfilment of prophecy given by Dr Yonggi Cho in

24 Six reports in this period compared with one in the first phase. 25 Kem Price, “A Season of Harvest: The challenge of Children,” NZ Evangel (Summer 1994/95): 3. 26 Matthew Jeffares, “Youth Alive New Zealand: From the National Facilitator,” NZ Evangel (Spring 1997): 13. 27 Matthew Jeffares, “Youth Alive: The National Director Writes,” NZ Evangel (Winter 1998): 17. 28 The so-named blessing emerged in 1994 out of the Toronto Airport Vineyard Church in Canada under the leadership of

John and Carol Arnott and became known largely for its diverse manifestations such as uncontrollable laughter, falling to the floor, jerking and roaring. Toronto Airport Vineyard estimates that within its cumulative attendance of 90,000, it attracted over 4000 pastors, spouses and leaders from around the world including New Zealand between January 20th and

1st September of 1994 alone. Guy Chevreau in Catch the Fire: The Toronto Blessing (London: Harper Collins, 1994), 17-18, 28. The impact of the Toronto revival is discussed by sociologist Margaret Poloma in “A Reconfiguration of Pentecostalism” in David Hilborn, ed. ‘Toronto’ in Perspective: Papers on the New charismatic Wave of the Mid 1990s (Carlisle: Acute,

Paternoster, 2001), 123-4. 29 Les Dowie, “Is This... That?” NZ Evangel (Winter 1995): 7. 30 Kem Price, “Building the Foundations”, NZ Evangel (Autumn 1996): 7. 31A report explaining and comparing the Toronto Blessing with the Pensacola revival appeared in the Spring edition of the NZ Evangel in 1996. Pensacola was noted for its emphasis on salvation, prayer and repentance with signs and wonders secondary. 32 The approval of A/G globally is noted by W. Robert McQuillan, “Swimming in the River of God.” NZ Evangel (Spring

1996):16.


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1991, “I am going to send revival to the seaside city of Pensacola, and it will spread like a

fire until all America has been consumed by it”.33

Pentecostal leaders in New Zealand were also struck by reports such as that by Missionary

Steve Hill:

Drug addicts are being saved and delivered, marriages are being healed and

restored, and hundreds are being physically healed by the power of God. The demon

possessed are being set free and tens of thousands of Christians have been

refreshed by a powerful visitation of the Holy Spirit in their lives.34

In 1996, AGNZ Superintendant Wayne Hughes stated, “We want to go on record that the

leadership of the General Council of the Assemblies of God is 100% behind this awesome

move of God. I look forward to hearing continued reports of this mighty revival spreading out

of Pensacola to our nation.”35. This view was reinforced through; visits of key leaders to

Pensacola, a “Revival NOW” conference with Dr Yonggi Cho36 in Takapuna in 1997, and

frequent visits by Brownsville leaders who spoke at conferences and camps.37

Revival was viewed as a vehicle by which the Great Commission might be fulfilled. This

emphasis was accompanied by fresh discussion on Christ’s imminent return, of living in the

last days and on spiritual warfare in order to see the establishment of God’s kingdom. In the

Autumn 1998 edition of the NZ Evangel, “Season of Harvest” coordinator, Kem Price

exhorted readers not to waste time in fulfilling the task of the Great Commission:

We say, one day God will send revival, whereas God says, ‘do you not say, ‘Four

months more and then the harvest’? I tell you, open your eyes and look at the fields!

They are ripe for harvest’ (John 4:35). Jesus has scheduled His return to earth by the

fulfilment of One Task: ‘this gospel of the kingdom will be reached in the whole world

as a testimony to all nations, and then the end will come’ (Matthew 24:14) ... How do

we speed up the coming of Jesus? By fulfilling the task of world evangelism through

living holy lives, earnest prayer and bold witness of the gospel. 38

33 Cited in the NZ Evangel (Winter 1996): 3 & (Spring 1996): 16. 34 NZ Evangel (Winter 1996): 3 35 Wayne Hughes, NZ Evangel (Winter 1996): 3. 36 Pastor of Yoido Full Gospel Church in Seoul, Korea. Dr Cho also held the position of chairman of the World Assemblies of God Fellowship from 1992 to 2000. 37 See reports by Craig Marsh, “Revival is About change!” NZ Evangel (Summer 1997): 7 Wayne Hughes, “From the

Superintendant” Ibid., 3. 38 Kem Price, “Harvest NZ: A Fresh Impetus,” NZ Evangel (Autumn 1998): 7.


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Emphasis on Christ’s imminent return in relation to the Great Commission was consistent

with the renewed commitment expressed by delegates at the 17th World Pentecostal

Conference to proclaim the gospel in the power and gifts of the Holy Spirit when they

returned home; “We do so in the hope of that day when our Lord Jesus shall once again

return to this, His beloved city, in the same manner as He ascended two millennia ago.”39

Also in 1996, Conference speaker, Wayne Benson, drew attention to the unity within the

Body of Christ that was emerging as a result of the revival, “And let’s be prepared to be

shaken. God said that in the last days He would shake everything that could be shaken

(Hebrew 12:26).”40 The association between the last days and revival also appeared locally

in testimonies such as that of Richard Kay who, on his return from Pensacola testified, “On

returning home ... my messages have centred on holiness, repentance and the soon return

of Jesus.”41

This mix of messages were often linked together and associated with testimony regarding

the way God was moving in New Zealand and of New Zealanders’ experience of God after

visits to Pensacola. It is also significant that in 1999, Cleansing Streams, a ministry

originating out of Jack Hayford’s “Church on the Way”, was established with the help of

Pensacola AG. The focus of this ministry is captured in a portion of an article title following

the first seminar: “Healed, Released and Radically Changed.”42

Also notable during this period, was AGNZ’s focus on establishing God’s Kingdom and

demonstrating the power of God. This was frequently linked in the NZ Evangel to concern

regarding evil powers. The language of spiritual warfare appeared strongly in some of the

feature articles from 1996 to 1997 written by key international AG leaders. Dr. James

Morocco, conference speaker for 1996 begins, “Scriptures clearly indicate that as Christians,

we are at war against the powers of evil.”43 In a similar vein, Charles Crabtree, Assistant

Superintendant of the Assemblies of God USA, declared, “Supernatural Christianity is the

greatest thing we can give this world.” A world, he observed, that had increasingly turned to

the supernatural for answers but was grasping the wrong kind.44 This theme was taken up

by Kem Price in an article on resisting the devil; “One of the key front-line spiritual

commanders is the Evangelist. They storm the enemy’s ranks to establish Kingdom rule.”45

39 Held in Jerusalem. See “17th World Pentecostal Conference,” NZ Evangel (Summer 1996): 5. 40 Wayne Benson, “To God be the Increase,” NZ Evangel (Spring 1997): 4-5. 41 Richard Kay, “Let’s Be Ready and Willing to Count the Cost!,” NZ Evangel (Summer 1997): 8. 42 “Many Healed, Released and Radically Changed at ‘Cleansing Stream’ Conference,” NZ Evangel (Spring 1999): 10. 43 Dr James Marocco, “Binding and Loosing,” NZ Evangel (Spring 1996): 6-7. 44 Charles Crabtree, “The Supernatural,” NZ Evangel (Winter 1996): 4-5. 45 Kem Price, “Resist the Devil by releasing the Evangelist,” NZ Evangel (Autumn 1997): 3. This rhetoric largely diminished with the focus on revival and as the century came to a close.


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The impact of these emphases on actual methods of proclamation are seen in changes to

the type of methodologies reported during this period ( Figure 4): bridging groups, services &

events degreased from 23% to 14% while overt methods of evangelism increased from 56%

to 69%.

Figure 5 points toward a significant

reduction in campaigning but a

corresponding increase in local

evangelistic events and groups.46 In

a somewhat defensive tone, Kem

Price wrote, “Crusade Evangelism

is still relevant. Some say it is

outdated and irrelevant in this

sophisticated society. Public

preaching is not only a biblical

method but is well documented through church history.” 47 He also expressed hesitancy

regarding friendship evangelism and involvement in the community – new methods which

were becoming increasingly prominent in NZ at this time.48 Contemporary evangelism was,

Price believed, “essential to reaching the present generation” however “the problem arises

when being contemporary gets confused with compromising with the world”. “’Good works’,

need to be constantly assessed as to their ‘soul-winning effectiveness.’ So often the gospel

element is just a mere religious by-word”. In a similar vein, Christians involved in “lifestyle

46 For explanation see fn. 15. 47 Kem Price, “Building on the Foundations,” NZ Evangel (Autumn 1996): 12. 48 Friendship evangelism was rated as the most effective method of reaching people for Christ in 1992 in a survey of 130

clergy and pastors from 67 churches and 11 denominations in NZ. All but 5 of the churches had significant ministries of community care and social action. See. Ray Muller, “How are Churches Doing Evangelism?” in New Vision, 221.

69%

14%

11%6%

Figure 4: Methods of Proclamation 1995 - 1999

Evangelistic campaigns, events,groups and church plants



Lifestyle and marketplaceministries

30%

41%

22%

7%

Figure 5: Methods of Proclamation -Evangelistic 1995-1999

Campaigns

Local Events

EvangelisticGroups

Church Plants


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evangelism” should beware of, “becoming so friendly with unbelievers that they are

embarrassed about introducing a conversation about Jesus”. 49

During this phase involvement in church planting remained relatively steady. This seems

consistent with the thrust of the movement overall which still embraced the “Season of

Harvest” strategy aimed at encouraging evangelism, church planting and the training of

leaders.

The message of salvation was described in terms similar to those used in the previous

period; however a number of metaphors occurred more frequently particularly those relating

to love, sacrifice and victory. These are largely accounted for by AGNZ’s stronger emphasis

on warfare. In two quite different articles Christ is described as taking the keys of death and

hell from Satan.50 The implications of Christ’s victory are aptly described by Pastor Neil

Hetrick, “We believe in the cross of Christ, but we do not believe in a Christ on the cross. He

is alive on the throne of glory, dispensing the blessing of Pardon, Peace, Power, Joy and

Everlasting life”.51

Despite the rising expectation of this period, Kem Price’s comments in 1998, reflect a

sobered view. “Great things have happened, but a national revival has not yet taken place –

the obvious signs are the majority of New Zealanders are non-Christian and the church is

not making an appreciable impact on this.”52

Summary

During phase two, AGNZ continued to favour overt methods of evangelism, albeit more on a

local than a national level. This was largely shaped by a strong emphasis on revival and

belief in an expected harvest during the last days. At the same time reflection around the

reasons behind the brokenness in NZ society (lack of hope, sinfulness, and prevailing

mindsets such as materialism), pointed toward a need for relevance. The growing ignorance

of basic Christian understanding was also of concern, prompting interest in specific

methodologies such as RES which offered the potential to reverse this alarming trend.

Primarily however AGNZ sought to counter such developments through spiritual warfare in

order to see the establishment of God’s Kingdom. Accordingly, when proclaiming the good

news of salvation, the strongest metaphors were of sacrifice and victory.

49 Price, “Building on the Foundations”, 6-7, 12. 50 Crabtree, “The Supernatural,” 4-5. And Ken Harrison, “The Thundering of Hooves,” NZ Evangel (Spring 1999): 3-5. 51 Neil Hetrick, “He is Risen” NZ Evangel (Spring 1999): 1. 52 Kem Price, “Harvest NZ: A Fresh Impetus” NZ Evangel (Autumn 1998): 7.


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Phase Three: Community Transformation (2000-2008) Initial Transition (2000-2004)53

Discussion on revival tapered off as the new millennium approached and AGNZ took stock

of the impact of globalisation and post-modernism and reassessed their methodologies.

In 2000, Kem Price reflected:

The church has a challenge, to contend with issues arising from without and from

within. We are facing changing values, social problems, conflict among Christians

over what is compromise and what is relevant; ethnic diversity; a distorted view of

what is God’s responsibility and how this affects effective evangelism; disillusionment

over ineffectiveness and constant swings as another spiritual truth or revival ideas

sweeps across the nation.54

The result of such musing was a shift in focus toward initiatives that offered the capacity to

address the widening gap between church and an increasingly unchurched and broken

society (Figures 6 & 7). The most significant shift was the sharp upsurge in reports of

hospitality type events often aimed at simply “serving” the community (Figure 8).

53 19 of 20 AGNZ Publications were analysed for this period. 54 Kem Price “Be a Leader... Rebuild our Nation” One Purpose (Autumn 2000): 3.

37%

26%

15%

22%

Figure 6: Methods of Proclamation 2000-2004



Coordinated ministries within theCommunity



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Freedom AG in Blenheim described

being, “challenged to find ways to

bless and serve [their] community for

God”. The resultant “Easter Egg

Hunt” included not only free

giveaways but puppet shows on the

resurrection and on the value of

attending Sunday school. The link

back to the church was made with a

colouring competition that could be

brought to children’s church the

following week to win free children’s Bibles. While many of the gifts were given by the church

community, the church enjoyed the support of local businesses and following the event was

able to state, “I think that we’ve made a wonderful impression on our community by showing

them Jesus’ love in a real and tangible way”.55

This particular report

illustrates a number of

features that appear

consistently relating to

hospitality events. First, there

was a clear move to

supplement, “coming” to the

church to hear the gospel, with

“going” into the marketplace to share the “good news”. In 2002, Tauranga AG observed,

“One of our goals as an Assembly has been to have an outward focus, by building things

into our church life that create two-way bridges or doorways for us into the community.” Their

programming included events such as “Church in the Park” during which the church hosted a

twenty-four hour Charity Marathon Relay Race along with a number of other “fun” activities,

a free meal, youth bands, as well as an open air church service.56

Secondly, a number of AGNZ churches had begun to enlist support from, and sometimes

partner with, the wider community including businesses and/or their local city councils for

events and activities which potentially benefited the wider community. Thirdly, many reports

indicate a growing respect from the community itself in response. By engaging in events that

55 “Easter Egg Hunt,” One Purpose (Winter 2001): 18. 56 “Building Bridges into their Community,” One Purpose (Autumn 2002): 16-7.

0

5

10

15

20

25

1990-94 1995-99 2000-04

Hospitality

Figure 8:

% ofreported

methods

23%

14%

11%14%

38%

Figure 7: Methods of Proclamation -Bridging

2000-2004

Groups

Services

Events

Witness Events

Hospitality


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served the community they hoped to shift prevailing views about church in order to make an

impact with the gospel. As one church observed following a very successful “Heroes Party”:

“Churches are often seen as takers by the public. We represent a group of people who want

to give.”57

The previous phase’s emphasis on establishing God’s kingdom in light of the last days

dropped away sharply. Emphasis during this period was on being salt and light in the

community; methods chosen were in response to an observed need, and there was also

concern for relevance in the way the church engaged in mission. New discussion emerged

stating the need for transformation not only of individuals but also of society. These changes

were mirrored by a shift in emphasis in feature articles from revival and spiritual warfare, to

the changes taking place in New Zealand culture.

In 2000, AGNZ’s General Superintendant Wayne Hughes began by quoting Luke 4:18 – 19

and called on the church to, “see the needy people around us and reach out to them.”58

Later that same year, conference speaker Steve Kennedy advised pastors to ensure they

preached a clear gospel message regardless of the sermon topic and described the

message as “how Jesus came from heaven to earth to save and restore broken and lonely

people.”59

AGNZ’s official publication, One Purpose, also offered significant reflection on Christ’s work

in light of the changes in society as well as a fresh perspective on Salvation and its

application in the believer’s life. In 2001 a seminal article by AGNZ church member Andrew

Harrison identified key areas needing greater emphasis for post moderns: relationship,

healing, security and mystery. In a discussion on healing he proposed a shift away from the

objective judicial side of salvation toward a more subjective, relational side. “The cross,” he

proposed, “is God’s identification with a shame-based person ... at the cross Jesus not only

took our guilt but he also experienced our shame, so that we could be redeemed from guilt

before God the Judge and restored from shame to God the Father.” By offering a more

relational view of the atonement, Harrison hoped the church could respond to the post-

moderns’ need for acceptance and relationship.60

The relational language of restoration also increased along with discussion on God’s

invitation to participate in the shared life of God.

57 “Go into All the World,” One Purpose (Summer 2002): 12. 58 Wayne Hughes, “From the General Superintendent,” One Purpose (Summer 99/2000): 2. 59 Steve Kennedy, “Anyone for Fishing?,” One Purpose (Spring 2000): 4. 60 Andrew Harrison, “True Freedom: Christ and Postmodernity,” One Purpose (Spring 2001): 7, 28-9.


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Before time began God chose us to participate in this divine dance, to experience the

intimacy, the fellowship, the communion, the community, the love and the shared life

that the Father, Son and Holy Spirit enjoyed before the universe was created ...

Christ’s atoning work made the way open, our name is on the invitation.61

Moreover participation in God’s life has implications for mission; “God desires loving and

intimate relationships with us and expects our participation in His life to be communicated

with the world.”62

Summary

This close examination of AGNZ methodologies and message reveals significant shifts in

methods, purpose and theology. The embracing of hospitality events appears to be the

result of considerable reflection on shifts such as post-modernism and of the movement’s

commitment to reposition itself in relation to society. Accordingly it allowed its prior emphasis

on revival and warfare to fade, and found fresh impetus in Christ’s call to become salt and

light in the world, sensing the call to be involved not only in the transformation of individuals

but also society.

Such shifts drew AGNZ toward methods that both served and created bridges for their local

communities. This meant that not only did they encourage people to come and hear the

gospel, but also emphasised the necessity of going and sharing the good news of salvation.

In doing so they both sought and received support from their local communities.

It is significant that key leaders drew inspiration from Christ’s announcement in Luke 4:18 –

19 as a scriptural basis for the work in which they were engaged. Within AGNZ a call was

voiced encouraging the movement away from judicial descriptions of salvation to consider

those that were more relational. Moreover, new thought was emerging of God’s invitation to

participate in the shared life of God. As a whole AGNZ made a decisive shift; Christ’s loving

sacrifice is the means whereby we are restored.

Consolidation (2005-2008)63

61 Steve Allen, “Dancing with God,” One Purpose (Autumn 2004): 5. 62 Ken Harrison, “Joshua Transitions” One Purpose (Autumn 2004): 2-3. 63 14 of 16 AGNZ Publications were analysed for this period.


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2005 - 2008 was a time of consolidating the shifts already made toward greater community

involvement in order to build rapport (Figure 9). Involvement in social concern rose and

bridging events ranked high.

This may indicate concern that mission involvement contained a clear message of hope; an

idea which finds support in AGNZ’s continued commitment to local evangelistic events.64

Emphasis on church planting

dropped away (Figure 10)65

and although they did not

feature highly in recorded

methodology, considerable

emphasis was placed on

friendship evangelism in the

leadership articles of

Empowered66 including

discussion on the importance of Bill Hybel’s recent book, Just Walk Across the Room.67

Space was also given to the appropriateness of signs and wonder’s in the marketplace as a

means by which the Spirit “sends the Church to extend the Kingdom” (Acts 3:28).68

During this period, the key factors motivating mission shifted more decisively: from being

relevant, to being salt and light; from responding to needs, to the importance of love in

64 Cf. fn 41. 65 There was an overall reduction in churches: 247 (2004) to 225 (2008). 66 Emphasised in six articles. 67 Bill Hybels, Just Walk Across the Room (Grand Rapids: Zondervan, 2006). 68 Ken Harrison, General Superintendant, “the Supernatural Life,” Empowered (Spring 2008): 1-2. Fresh interest in power evangelism appears to have been fostered by the ministry of Bill Johnson and ‘Manifest Presence’ conferences hosted by Takapuna AG. See, “Bill Johnson on the Power of God,” Empowered (Spring 2005): 7. For a more comprehensive evaluation

of AGNZ’s responsiveness to Hybels and other global trends impacting NZ between 1990 and 2008 see Flett, “Proclaiming the Gospel in NZ” Chapter 3.

23%

42%

18%

17%

Figure 9: Methods of Proclamation 2005-2008





18%

11%

39%

11%

21%

Figure 10: Methods of Proclamation -Bridging 2005-2008

Groups

Services

Events

Witness Events

Hospitality


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reaching out. An article by General Superintendant Ken Harrison, suggests this emphasis

reflects the central themes of the movement itself during this period:

OUR MESSAGE IS Faith Hope Love ... At many of our National Conferences, God

has challenged us on ‘Being’ and Doing’. ‘Being’ is what is before God in terms of

relationship and character while ‘doing’ is the working out of our salvation that has

come by God’s grace through living and sharing in love. Our being and doing must

be impregnated with faith, hope and love if we are to communicate our message.69

The language of transformation was

also dominant and this trend is

consistent with the growing

emphasis on hospitality, social

concern and the recognised need to

shape society (Figure 11).

AGNZ’s emerging interest in social

concern as an appropriate method of gospel proclamation can potentially be accounted for

by methodological changes already occurring within the NZ context; in a 1992 survey of sixty

seven churches from eleven denominations in NZ, all but five churches had significant

ministries of community care and social action.70 For example, between 1990 and 1994,

13% of Elim NZ’s reported methods involved some form of social concern.71 Moreover, such

changes were also occurring amongst Pentecostals in the developing world as a result of an

emerging emphasis on a “holistic” gospel in the 1990s and as a result of upward socio-

economic mobility: the world was no longer a place to escape, but a place to make better.72

For AGNZ, concern regarding individual brokenness and lack of hope lay behind the need

for such proclamation but fresh emphasis was also placed on the problem of sinfulness.

Sinfulness was primarily described in judicial terms but also as that which defaces the image

of God in humanity, it is through Christ that the Image is being restored.73

69 Formatting of first sentence altered. Ken Harrison, “Building: According to the Pattern – 2,” Empowered (Winter 2006): 3. 70 Four of the eleven denominations were Pentecostal – see Ray Muller, “How are Churches Doing Evangelism?” in New Vision, 217-233. 71 Flett, “Proclaiming the Gospel in NZ”, 80. 72 See results from a study on the involvement of Pentecostals in Christian social engagement in the developing world completed by Donald Miller and Tetsuanao Yamamori, Global Pentecostalism: The New Face of Christian Social Engagement (Berkeley: University of California Press, 2007), 30. 73 For a comparison see Jonathan Young, “Taking the Elevator: Grace in the 21st Century.” Empowered (Autumn 2007): 12-3. And Steve Allen, “Aspects of Glory,” Empowered (Winter 2008): 10.

0

5

10

15

20

25

Hospitality

SocialConcern

Figure 11:

% ofreported

methods


17

During this period, Christ’s work on the cross received considerable attention – three

examples illustrate the breadth of thought. Firstly, the one who endures darkness, hatred

and death and overcomes becomes the basis of hope for our own transformation in the

midst of affliction and trials. 74

The concept of decision was also examined and salvation reframed as “processional”

allowing for a clear relational emphasis worked out in the context of community, and

extending beyond to encompass all creation (Figure 12).

Figure 12 Models of Discipleship

In 2005, General Superintendent

Ken Harrison wrote, “When people

belong to a community of faith they

are provided with a space in which

to encounter and believe in the

living Christ and by extension to

behave according to a kingdom

vision involving all of creation.”75

Finally, in the context of the entire Christ event Jesus shows us the way to a life of service to

God and others and a means by which we may participate in the divine life of God.

In the person and work of Jesus ... we find the model of a life lived in service of

others, especially the marginalised and oppressed. We find the model of a life lived in

service to God, the God of covenant and the God of creation. We find the one who is

fully God and fully man, the one who unites us with God and allows us to participate

each day in divine life. In short, when we remember Christ, we find hope for a new

way to live in this world and the world to come - a hope that is universal in its scope

and enduring in its magnitude.76

Some of these emphases were captured in a revision of AGNZ’s Statement of Fundamental

Truths which took place between 2005 and 2007.77 The statement on “The One True God”

was revised to underscore the relationship of Father, Son and Holy Spirit who “exist in, with

74 Steve Allen, “Aspects of Glory,” Empowered (Winter 2008): 10. 75 Bold removed. Ken Harrison, “Translating People” Empowered (Spring 2004): 2. Repeated in idem along with the graphic,

“The Frame of our Future” Empowered (Spring 2005): 2. 76 Ken Harrison, General Superintendent, “The Prophetic Church” Empowered (Autumn 2008): 2. 77 The Statement of Fundamental Truths is AGNZ’s confession of faith and was sourced from the AG constitution

dated 31 August 2007 and compared with the 2005 version received from AG denominational office 18 October 2005. The 2007 version was accessed 19 July 2010, http://www.agnz.org/about/beliefs/

http://www.agnz.org/about/beliefs/


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and through each other; united eternally in fellowship love and common purpose.” It is a

relationship of “communion, openness and self-giving love.” Divine healing, provided for

through the atonement continued to be foundational but the form was now defined as

“healing, health and wholeness for the whole person.” A significant statement was added

regarding the nature of Christ’s Kingdom: it is “God’s reign”, inaugurated by Christ and

therefore “already present”, but “not yet fully realised” and hence not “seen in its fullness”

until Christ’s return. While the kingdom is a present reality in the lives of believers it is also

“seen wherever God’s reign is extended” suggesting it may not only be found in the church

but also in the world. The role of the church is to be “the agency by which the kingdom is

extended”.

Together these statements offer an appropriate theological framework within which to

embrace the possibility that God is at work in mission that extends beyond verbal

proclamation to incorporate acts of hospitality, service and social concern. Methodologies

that aim to be a means of healing in society by meeting concrete needs now become the

agency by which the presence of God’s reign is extended.

Summary

2005 – 2008 was a time of consolidation. During this period AGNZ utilised a range of

evangelistic, hospitality, and bridging events alongside social concern. Motivated by their

intention to declare Christ’s love, be salt and light, and transform communities, they aimed

to ensure that methodologies contained a clear message of hope. Considerable thought was

also evident in relation to Christ’s work on the cross: the one who endures darkness, hatred

and death and overcomes becomes the basis of hope for our own transformation in the

midst of affliction; Salvation is provided not only for humanity but for all creation; in the

context of the entire Christ event Jesus shows us the way to a life of service to God and

others and a means by which we may participate in the divine life of God.

Conclusion During the course of this study it became clearly evident that not only did AGNZ pass

through three discernible phases in missional methodology but that changes to methods also

led to reflection on the message. Efforts to respond to the changing needs of society

increasingly led to the inclusion of methods which offered a holistic response and

encouraged stronger connectivity between individuals, churches and communities. In

keeping with these trends, the message itself broadened in recognition that in proclaiming


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the gospel they were bringing the hope of transformation not only to individuals but also to

the communities of which they were a part.

Such changes were accompanied by significant theological reflection, increasingly

emphasising a dynamic, holistic and relational view of salvation integral to God’s redemptive

purposes which flow from and express the shared life of God. Such a theology invites

believers to be guided by the Spirit toward right relationships with God and others and to

participate in mission. As AGNZ Pastor Steve Allen rightly observed, “The transforming

power of the Spirit was never something to be spent on ourselves but taken into all the

world.”78

Bibliography

Unpublished Bibliography Flett, Linda. “Proclaiming the Gospel in New Zealand: An examination of the message and

methods of the Assemblies of God and Elim Churches from 1990 – 2008.” MTh

Thesis: Laidlaw-Carey Graduate School, 2011.

78 Steve Allen, “Authentic Spirituality,” Empowered (Spring 2008): 12.


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Denominational Publications Elim New Zealand

Breakthrough (1990 – 2008)

Assemblies of God New Zealand

Empowered: Magazine of the Spirit Empowered Life (2005-2008) New Zealand Evangel (1990 – 2000) One Purpose (2000 – 2005)

Books & Articles Carrell, Brian. “Addressing a Secular Society.” In The Vision New Zealand Congress, edited

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hevreau, Guy. Catch the Fire: The Toronto Blessing. London: Harper Collins, 1994.

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Maas, 187-192. Grand Rapids: Zondervan, 2002.

Miller, Donald and Yamamori Tetsuanao. Global Pentecostalism: The New Face of Christian

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Poloma, Margaret. “A Reconfiguration of Pentecostalism.” In ‘Toronto’ in Perspective:

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Stenhouse, John. “The History of the Christian Movement in New Zealand.” In New

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Stibbe, Mark. Revival. London: Monarch Books, 1998.

Ward, Kevin. “Religion in a Postaquarian Age.” Stimulus 9.1 (Feb 2001): 12 – 21.

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Websites

Assemblies of God New Zealand. “Statement of Fundamental Truths” Accessed July 19, 2010. http://www.agnz.org/about/beliefs/.

“The Brownsville Revival” Accessed June 25, 2009. http://www.brownsvilleassembly.org/ver1/content/blogcategory/93/329/ .

http://www.agnz.org/about/beliefs/

http://www.brownsvilleassembly.org/ver1/content/blogcategory/93/329/

Changing Paradigms in Mission

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