Dominik’s Journey ;-)

Germany’s Uneasiness with the Pentecostal and Charismatic Movement

 

Today’s Pentecostal and Charismatic movement in Germany is the product of a unique development of very specific spiritual influences and conditions. Over the course of the last 100 years, the movement faced more, longer lasting, opposition than in most other countries. As a result, the movement "presents a complex and diversified picture" with the Pentecostal aspect of it is best seen as "a complex phenomenon rather than … a simple, homogenous "confessional" group".

 

CONTENTS

 

1 Development of the Pentecostalism in Germany until 1909

• Overview of the Charismatic Movement and  Pentecostalism in Germany Today
• Origins of the Holiness Movement (Gemeinschaftsbewegung) in Germany
• Worldwide Influences on the German Pentecostal Movement.
• Waiting for Revival in Germany
• Jonathan Paul, the Father of German Pentecostalism

 

2 The Berlin Declaration

• Development and Gathering of Critics
• The Berlin Declaration
• Reasons, Motivation, and Evaluation

 

3 Reactions and Consequences

• Counterstatement of the Mülheim Association
• Isolation of the Mülheim Association and Other Pentecostal Churches in Germany

 

4 The long way to reconciliation

• Attempts of Appeasement and Settlement
• The Kassel Declaration of 1996
• Ongoing Struggles

 

5 Bibliography

 

Chapter 1

Development of the Pentecostalism in Germany until 1909

Overview of the Charismatic Movement and Pentecostalism in Germany Today

Today’s Pentecostal and Charismatic movement in Germany is the product of a unique development of very specific spiritual influences and conditions. Over the course of the last 100 years, the movement faced more, longer lasting, opposition than in most other countries. As a result, the movement "presents a complex and diversified picture"[1] with the Pentecostal aspect of it is best seen as "a complex phenomenon rather than … a simple, homogenous "confessional" group"[2].

Hempelmann identifies at least two different patterns of development[3]:

The first pattern is the Charismatic Renewal (CR) in the traditional churches and the Free (Evangelical) Churches. In the Lutheran church CR is represented by the Spiritual Church Renewal (Geistliche Gemeinde Erneuerung, GGE).  In the Catholic Church CR is championed by the Charismatic Renewal in the Catholic Church (Charismatische Erneuerung in der Katholischen Kirche, CE). CR is also found among Baptists, Methodists and Brethren Assemblies (Brüdergemeinden).

The Second development pattern pertains to non-denominational and independent churches, organizations and missionary groups. Since the theological beliefs of these groups are close to the Pentecostal movement, they are often labeled collectively as “Neo-Pentecostal”. Within this Neo-Pentecostal group there are various Christian Centers (Zentren), inter- or non-denominational groups like Youth With A Mission (Jugend mit einer Mission, JMEM) or the Full Gospel Business Men’s International (Geschäftsleute des vollen Evangeliums International, GDVEI), Intercessors for German (Fürbitte für Deutschland, FFD).
Classical Pentecostal denominations, which are represented by the Association of Pentecostal Free Church Congregations (Bund Freier Pfingstgemeinden, BfP), are also found in this group.

One unique feature of the German churches is that "about two thirds of the population (in western Germany more, in eastern Germany less) have [continued to maintain] formal memberships in one of these two [state, i.e. Catholic and Lutheran] churches [called Landeskirchen]".[4] Despite controversies within the Lutheran church[5], a common desire to bring renewal from within remained. For the longest time, even the newly emerging Pentecostal movement in the beginning of the 20th century regarded itself as a movement within the Lutheran state church, and not as a separate denomination.[6] Most people “never had the intention of establishing a group or community alongside the existing church. People simply wanted to bring about improvement in church life and to further a more scriptural preaching.”[7]

Compared to other Western countries, today’s Pentecostals are rather weakly developed, unlike the Charismatics and Neo-Charismatics. In Germany, Pentecostals account for only 6% of renewal streams, and rank on the lower end of the scale.[8] Several suggestions have been made to explain this. One reason could be the strong role of spiritual renewal within the German Pietism.[9] Other explanations focus on the harsh and fierce opposition of German Evangelicals and their Berlin Declaration (Berliner Erklärung) of 1909 as the cause of the Pentecostals’ stifled development.

Origins in the Holiness Movement (Gemeinschaftsbewegung) in Germany

The origins of German Pentecostalism can be directly linked to the Holiness movement in the 19th century. Initially, a resurgence of Pietism within the German Lutheran churches[10] developed, especially in south-western Baden-Württemberg. Under the influence of Methodism, the Holiness movement in the US, and the Keswick movement in England, Christians began gathering in small groups at home in order to strengthen each other and develop a more devoted, holy life. This lead to the Gemeinschaftsbewegung (Community movement), also called Heiligungsbewegung (Holiness movement).

An extremely important group that emerged was The German Association Concerned with Evangelical Communities and Evangelization (Der Deutsche Verband für evangelische Gemeinschaftspflege und Evangelisation).  The group is better known as Gnadau Association (Gnadauer Verband, GV).  It is named after the city of Gnadau near Magdeburg where annual conferences have been held since 1888[11]. Another important group is the Evangelical Alliance in Germany (Evangelische Allianz in Deutschland, EAD), the German branch of the worldwide Evangelical Alliance. The worldwide Evangelical Alliance was founded in 1946 at the founding conference in London.[12] The German branch officially started in 1857 with a yearly alliance conference in Berlin.[13] Although the two groups had similar beliefs, goals, and overlapping members, there was constant tension between them. The Gnadauer Verband (GV) was focused on renewing the Lutheran church from within, whereas the Evangelische Allianz in Deutschland (EAD) spoke skeptically and critically about the Lutheran state church[14]. Hence, parts of the support base for the EAD shifted to more loosely connected Free churches within the Lutheran church and early ecumenical groups.

Worldwide Influences on the German Pentecostal Movement

Although the Azusa Street revival had tremendous impact on the Holiness movement in the United States and well beyond its borders, its actual direct influence on German Pentecostalism was very limited.[15] Europe received some visits of Pentecostal pioneers from the United States like F. Bartleman, J.H. King and others, however “they [did not] seem to have contributed significantly to the European beginnings.”[16]

Reports from Azusa Street did reach Germany, but more influence came from the Keswick movement in England, the Wales revival of 1904-05, and the emerging Pentecostal movement in Scandinavia.

The Keswick movement started with two conferences, held by Robert Pearsall and Hanna Whithall Smith in Oxford in 1874 and in Brighton in 1875. “The importance of the two conferences of Oxford and Brighton can not be estimated highly enough. A wave of devotion and holiness swept through Europe.”[17] Leaders of the German Holiness movement attended both conferences. Among the attendants was Theodor Jellinghaus, whose book “Das völlige, gegenwärtige Heil durch Christus” (The complete, present salvation[18] through Christ), published in 1880, became the most influential writing for the German Holiness movement. Ultimately, the city of Blankenburg became the German capital for the Holiness movement.

Another important influence was the 1904-05 revival in Wales. The experience of an outpouring of the Holy Spirit was supplemented by the popular teachings of Reuben A. Torrey about the Baptism in the Holy Spirit (BHS). A pilgrimage of German Holiness leaders brought the idea and teachings of the BHS to Germany and despite mixed feelings in the Gnadauer Verband, the Holiness movement was excited and thrilled.

A third impact was made through Thomas A. Barratt, often regarded as the apostle of the Pentecostal Movement in Europe.[19] His Oslo City Mission church became widely known for the Holy Spirit’s renewal and drew visitors from all over Europe. Among them was pastor Jonathan Paul, who later became the leader for the Pentecostal Movement in Germany.

Barratt’s church was key in ‘exporting’ the gift of speaking in tongues to Germany – a gift that would become the most controversial issue between German Evangelicals and Pentecostals. Improperly informed sources state that Barratt went to Azusa Street and there received the gift of speaking in tongues[20]. It is true that he went to America, but his first speaking in tongues occurred during a stay in New York.[21]

Waiting for Revival in Germany

The revival in Wales and the news about a revival in Los Angeles spread in Germany. Among Holiness advocates, as well as Evangelicals, it created great expectations for a new Pentecost and an outpouring of the Holy Spirit. Even within the state churches, a great longing for revival burned. As a result, prayer and repentance meetings were held all over Germany.[22] Clearly, something was expected to happen. The excitement was tangible in the atmosphere.

Interestingly, many of the ideas and doctrines fiercely rejected before were embraced and believed at that time. Though there were controversies within the Holiness movement about the doctrine of Second Blessing / Sanctification, and to what extent it would lead to a entire sinless, perfected life[23], Holiness was still seen as a key to revival within people and the church. Jonathan Paul’s view, which became highly controversial later on,

…[had] not been properly understood, either [sic] by his opponents or by his friends. Admittedly, Paul [had] been to some extent responsible for this by reason of his obscure and contradictory accounts, which are the result of the different pastoral situations in which they were made. [24]

The issue of Baptism in the Holy Spirit was very important, too. Highly regarded Evangelists like Elias Schrenk, and annual conferences of the Evangelical Alliance in Blankenburg were adamant supporters of the doctrine of a Baptism in the Holy Spirit.[25]

“Holiness doctrines did not only exist within the later Pentecostals, but were also the mainstay for the German Gemeinschaftsbewegung at that time.”[26] Even the Gnadauer Verband regarded the new charismata of the Holy Spirit as the only chance to renew the prevailing situation in the churches.[27]

Jonathan Paul, the Father of German Pentecostalism

Jonathan Paul[28] was undoubtedly the most important and influential person for the early Pentecostal church in Germany. Paul was born in 1853 to a Lutheran minister. At his baptism as an infant, “his father pledged little Jonathan to become at some time a preacher of the Gospel”.[29] For the rest of his life, Paul defended infant baptism and the later Mülheimer Verband practiced infant and believer’s baptism.

After graduating from the Gymnasium and passing his matriculation examination in 1872, “he would have preferred to study medicine, but in obedience to his father’s pledge, he took up the study of theology in Greifswald and Leipzig.” Perhaps as a prophetic sign, he wrote his second examination thesis on “The Doctrine of the Holy Spirit”, completely in Latin.[30] Paul would eventually become very active in the Gnadauer Verband, youth work, Christian Union of railroad workers and industrial workers etc.

Probably the single most important event in Paul’s life was his experience of sanctification combined with a vision on June 17, 1890. As a result of this experience, among other things, he abstained from smoking, not because he “regarded smoking as a sin in itself, but he wanted to devote the money saved to the church’s mission.”[31] It is important to note that Paul’s sanctification experience was “by no means of a mystical or ecstatic nature” and that emotional feelings, unlike in other Pentecostal circles, did not play an important role in his experience.[32]

Paul later formulated his theology of sanctification in more detail. Reduced “to a clear formula, however, it turns out to be a Wesleyan doctrine of perfection.”[33] Unfortunately, as stated before, Paul’s view on sanctification and perfection was often unclear, misunderstood or misinterpreted. Paul repented and distanced himself in 1919 from his teachings on sanctification and perfection, which developed into a doctrine known as Paulsche Lehren (Paul’s teachings).[34] He was deeply sorry for the confusion and criticism that he had brought on the emerging Pentecostal movement. Nevertheless, among his followers and even his opponents, he was known as a very humble and meek man.

In matters of academic theological work and scholarship, Paul was on the progressive side. Within the Gemeinschaftsbewegung, the majority followed a conservative Evangelical line, with little regard of modern academic theology. In 1902, a group of theologians called the Eisenach Theologians were arguing on two fronts: against Wellhausen’s source hypothesis, but also against the conservative doctrine of literal inspiration. Paul’s position and backing of the Eisenach theologian Johannes Lepsius made him unpopular with many leaders in the Gemeinschaftsbewegung.

It is important to mention Paul’s position on speaking in tongues, since it became the primary point of contention between the Pentecostals and the Evangelicals. Paul rejected, from the very beginning, the doctrine of initial evidence. He saw tongues as a gift, bestowed by the Holy Spirit, but not a sign of the Baptism in the Holy Spirit.[35] To this day, contrary to most Pentecostal movements in the world, the Mülheimer Verband still rejects the doctrine of initial evidence. Looking at the history of the Mülheimer Verband, Hollenweger comes to a rather disappointing conclusion: “Ecumenicity and sober theological work does not pay! What is valued in our world is aggressive, market-oriented religion!” [36]

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