04.09-CHAPTER 9 SPECIAL FEATURES
CHAPTER 9 SPECIAL FEATURES IN THOSE EARLIER YEARS, as at all times, there would appear to have been a simultaneous working of the three well-known powers: (1) the Divine: (2) the Satanic: (3) the Human.
1. A number of godly, earnest persons were seeking the Lord and He met with such and blessed their inner life.
2. Mr. Gee justly points out that “at the beginning there were few leaders with sufficient experience of just this type of movement who could lay their hands on extremists without fear of quenching the Spirit” (19). Bartleman speaks of the fear they felt at Azuza Street as to restraining what was felt to he out of order “We dared not call the attention of the people too much to the working of the evil. Fear would follow” (49). The difficulty was experienced in an outburst in South India about the same time. Mr. E. S. Bowden gave some account of this at Bristol in 1908. He belonged to the Godaveri Delta district, South India, and had been through the outbreak. He told that a young girl took to accusing by name men in the meetings of their personal and shameful vices. Leaders feared to suppress her lest they might grieve the Spirit of God, but the effect was that people became afraid to attend the meetings for fear of being exposed. One would have thought it obvious that the Holy Spirit would not lead a young girl to talk in public about the sins of the opposite sex, whereas corrupt demons would readily spread corruption.
Another feature was an unwillingness by some to face the danger of Satanic attack. This exposed souls to inroads of evils spirits.
3. There was also a strong element that was simply psychological. During an address one broke out in tongues. The interpretation ran, The Lord hath exalted His people... from grace to grace. spirit to spirit, until the whole church is one solid block in the Lord, without spot or wrinkle, or any such thing. To this end as a choice vessel keep thine house in order, filled with oil, waiting for the consummation (“Confidence,” March 1917, 21).
What is meant by the whole church being a “solid block”? How could there be “spots or wrinkles” connected with a “solid block”? How can a “vessel” “keep its house in order”? or a “house” he “filled with oil”? or either a vessel or a house “be waiting for the consummation”? It were irreverent to attribute to the Spirit of God, the Creator of the mind and the Author of speech, such a jumble of metaphors. It were disrespectful to suppose that a fallen spirit thinks so incoherently or talks English so badly. Surely it was the utterance of an untrained human mind. But if this was so the tongues and interpretation were not inspired.
Other strange features can be thus explained, such as the frequent interjecting of inappropriate words, as Glory! Hallelujah! Praise the Lord! I shall remark on this when telling of a meeting in Egypt. Sometimes the habit leads to absurdity, as when the leader of a local group in the Movement was asked as to the health of his sick mother-in-law and replied: “Hallelujah! Praise the Lord! She’s gone to heaven!” The few cases that have been before considered were not exceptional but typical. The ample records in “Confidence” supply very many examples of all the essential features.
(a) Inspired singing. This seems certainly to have been supernatural. The notes produced were often beyond the compass of the human voice. Persons not musical would join harmoniously in the grand music. Often magnificent strains would be heard, not produced by or through the singer. This was no “gift” conferred on the person, for when the impulses ceased the voice of the singer was as before, and the non-musical remained so. But there were no words, or only in an unknown tongue, which came to the same thing as regards intelligent thought. Therefore this experience cannot have been from the Spirit of God, for He has expressly forbidden the use in public of His own gifts unless there be imparted instruction or spiritual upbuilding (1 Corinthians 14:27-28). The ecstasy and ravishment caused by such music were by no necessity spiritual but only psychological. All sensitive souls are thus affected by fine music. It is a mistake to think that a grand organ, trained choir, stained glass, splendid vestments, soothing incense lift the spirit to God and promote worship in spirit and truth. Such influence is felt equally by devout persons who do not know God savingly and are still spiritually dead, and it is felt by even the vicious sinner.
(b) Noise. Opposed to the perfect “heavenly” singing, violent noise and incoherent ravings were common. Animals and birds express their emotions by their sounds. In mating time birds sing their love songs. The cow lows when calling her calf. The dog barks when excited and growls when angry. The lion roars when springing on his prey. But when members of the Movement were together. and the power so wrought, they fell lower than the beasts, for they gave vent to all animal sounds without any meaning. Yelling, screaming, barking, crowing. roaring were a sorry form of temporary induced mania. What power was it that induced it and often rendered otherwise sensible people unconscious of their folly?
(c) Laughter. Narrating their “baptism” very many told of this quite uncontrollable laughter, often continuing for hours at a time, sometimes all night, the paroxysm being beyond restraint. The doctor is always sorry when this condition supervenes in sickness.
Manifestly it is not produced by the blessed Spirit who ever strengthens us in self-control among other excellencies (Galatians 5:22, “temperance”). Yet one wrote of a Chinese that “the Holy Spirit wanted to laugh through him” (Confidence, March, 1914. 57).
(d) The Altar. In the History of the Church of God (ch. 2), as in Bartleman and other writings, there is frequent mention of dozens or even scores falling down at one time or rushing simultaneously to the front of the meeting to seek the “baptism.” This was regarded as a mighty working of the Spirit of God.
A. A. Boddy gave vivid detail pictures of such scenes which he saw in the United States. This is what he, a sympathetic observer, wrote of a Camp Meeting in Georgia. It is found in “Confidence” (Sept. 1914. p. 173).
POWER and NOISE. The preachers here, from my point of view, seem to preach with tremendous vehemence, and to work up the congregations to unrestrained demonstrations of appreciation. Unfriendly reporters of the Sunderland Convention have once or twice written of “Pandemonium in Prayer,” but words would fail an English reporter if he dropped in when the dear Pentecostal people here were really warmed up.
“Every one pray; every one talk with God,” is the command shouted out by a leader, and some are singing the brightest quick-time tunes; others are with stentorian voices letting themselves go in ecstatic, ear-splitting prayers. Nearly everyone is doing something, and I am beckoned for here and there to minister to anxious ones seeking healing, or the Baptism, or sanctification, and can scarcely make myself heard in the religious din and ecstatic turmoil as a leader marches up and down the platform, clapping his hands and shouting at the top of a tremendous voice. “Glory be to God. Hallelujah!” It seemed to be encouraging and working up the great wind and the mighty earthquake, until the “STILL SMALL VOICE” rarely gets a little chance. Quietness is treated almost as failure. Well, we must admit that if there is not much in the New Testament, in favour of shouting, there is a good deal in the Old Testament. I must confess I rather like such a scene just now and again, but it should come spontaneously and not be worked up.” And again, of a camp at Cazadero, N. California: Note the opening statement -
Mrs. Carrie Judd Montgomery’s name was a guarantee against fanaticism or wild fire, and the meetings were controlled by the Spirit... The scenes at the evening meetings were sometimes almost amazing. The people in this land are very responsive, and when a stirring address was ended they flung themselves on their knees round the platform. The whole meeting seemed to rush for the “altar,” general prayer went up all over the gathering, there was 35 strong crying often merging into praise. Then the Heavenly Anthem till all arms went up and nearly every throat was thrilling with melodious notes, and then all were next on their feet raising higher the forest of uplifted arms and the upturned faces radiant under the bright light of the lamps... The singing was hilariously joyful at times. The chorus “On the resurrection morning We shall rise, we shall rise,” made the assembly rise to its feet, and made all their arms and their hands rise towards the skies. And dear old ladies and younger ones began to step out in the straw, and in a dignified but joyful way there was rhythmic movement of the limbs till it was almost, if not quite, what we should call stately dancing. (“Confidence.” Dec. 1914, 224).
Alexander Boddy, and no doubt thousands more, liked such scenes, but did the Lord like them, who, on entering groups of His people said, “Peace!”? (John 20:19; John 20:21) When Jehovah comes forth as Judge then “the God of glory thundereth:” but does He like “religious din,” and scenes such as Mr. Boddy pictures, to fill His private spiritual palace, the church? Was it the case that such excitement was “controlled by the Spirit”? Was it a Divine, or a human, or perhaps a demonic power that drove the whole meeting to “rush for the altar”? Was it of God that one seeking to help souls could scarcely make himself heard by a person beside him against a leader clapping his hands and shouting with tremendous voice? Are “religious din and ecstatic turmoil” produced by the Spirit of peace? Ought prayer meetings, however fervent, to give the world any pretext for speaking of “pandemonium in prayer”? By quoting this last criticism without remonstrance Mr. Boddy gave a hint as to the character of the gatherings at the Sunderland Conventions. Christian gatherings are not to give unbelievers warrant for saying that we are mad (1 Corinthians 14:23).
(e) Visions were a frequent feature, as recorded in “Confidence.” A Christian maid had a vision of some Oriental seaport. Another was lying on the ground shaking when “Gradually I was caused by the Lord Jesus to turn on to my back;” whereupon there appeared the Lord himself, who shewed her “part of heaven. First, I went up to Heaven and knocked at the Golden Gates: they were opened wide and I entered in. The Lord Jesus placed on my head a golden crown. While in the presence of my Saviour I saw my two young sisters and my brother, who had gone home to glory a few years before. One of them said to me, “Oh, B. isn’t it beautiful?” and they took hold of my hands and began to dance for joy.” This was followed by a vivid re-enacting of the sufferings of Christ on the cross. (“Confidence,” Aug. 1908, 6.) Is it not likely that this was simply a mental visualizing of ideas already in the mind, as in the minds of people in general who are religious? There is no such thing as “knocking at the Golden Gates,” for they are never shut; nor are they of gold, but of pearl (Revelation 21:25; Revelation 21:21). Nor have departed souls gone at death to heaven, nor are golden crowns given until the day of the Lord. These are mere imaginations fostered by sentimental hymns. In the same way the scene of Calvary can be visualized by an active mind. In the June 1908 conference at Sunderland a lady pointed to a visitor from Holland and said that in April she had seen him in a vision and had been burdened in prayer for him (“Confidence,” Aug. 1908, 17). Whatever may be the explanation of seeing persons in advance and at a distance, it is a feature well known to investigators of psychic phenomena. A worker in Bombay described a vision of many bees with wings outstretched about two and a half feet across, and stings five or six inches long. These were stinging the people in the meeting and causing terrible agony. The bees had names on their backs, Fear, Envy, Pride, Unbelief, and the like, which were hindering the work of God. There came smoke, which the Lord explained by opening heaven and showing God on His throne and the smoke being the Incense of the prayers of the saints. This smoke killed the bees by dozens, so making room in hearts for the Lord to work. (“Confidence,” Aug. 1908, 19, 20.) In south Germany one saw the people of God feasting upon the Lamb in readiness to go forth to meet Him in the air. Nearby was the bride chamber, where the Bridegroom was waiting for his bride. There were three bells, and as soon as these should ring the people were to rise and go to the wedding feast. One wished to ring the bells, but it was pointed out that they could not ring for they were upside down. Suddenly three serpents, that were enjoying the sunshine in the bells, were cast down to the earth; the bells swung into position and commenced to ring. It was explained that the bells represented the three realms of man, spirit, soul, and body. Our sins have driven away the Shekinah glory, and our repentance will bring it back. (“Confidence,” Oct, 1910, 239.) A sister saw a nest full of birds. A Form put his hand into the nest and stirred up the birds so that they flew away, but each with a slip in its mouth with the words on it, “The Word of God.” She noticed another strange thing. There seemed to be hollow pipes leading from the nest up to a cistern. Each bird spoke through one of these pipes, and then a vapour came out of the cistern and ascended to the throne. Then He that was on the throne at once looked down towards the vapour and gave a command. Immediately there was a great stir among all those round about Him, and they quickly carried out His commands. Also she heard them say near the throne, “The Bridegroom is making Himself ready.”
Surely this is justly called a “strange thing.” Birds speaking from a nest through pipes into a cistern, with vapours rising from the cistern to the throne in heaven - very strange indeed! Where is the mind that hath wisdom to interpret this? In
One other of the many visions recorded must have special mention. It is related that in 1914 Stephen Jeffreys was preaching at the Island Place Mission Room, Llanelly, South Wales, when there came suddenly a supernatural picture upon the wall above the platform. At first it was the head of a LAMB; then it gradually changed and became the FACE OF THE
MAN OF SORROWS. There it remained in the sight of the congregation and of every one who came in to see it. It was there for six hours, and many saw it. (“Confidence,” July 1916, 113).
It is further related that while Stephen Jeffreys was speaking at Thornton Heath in 1918, upon the martyr Stephen having the heavens opened to his view, “God opened the heavens to him [Jeffreys] and he saw into the glory, saw the Lord and the whole scene of Stephen being stoned.” (“Confidence,” Oct. - Dec, 1918, 64). The question arises, if the preacher really saw into the glory where the Lord is, how could he see Stephen being stoned there? for that dreadful event did not take place in the glory. As several persons saw the Llanelly vision at one time, watching as the vision took shape and changed its form, it would appear that something was actually presented to their view. But by what power? The New Testament gives no warrant to suppose that such a presentation of Christ as He had been at Calvary was ever then made or ever would be.
While S. J. Russell was still an ardent advocate of the Group Movement, and far from being an evangelical preacher of the true gospel, a similar representation of Christ was seen on the wall of the chapel in which he was speaking. That also was in South Wales. The account can be read by any who have For Sinners Only.
One can only seriously doubt whether such dramatic measures ever have been employed by God to further His search for men and to promote His work in them. He evidently took care that no authentic portrait of the Lord Jesus should be preserved for future generations. It is difficult, if not unreasonable, to suppose that it was by His power that such visible representations of Christ should be presented, whether by inward vision or outwardly on a wall. That the esteemed Editor of “Confidence” published these and other such recitals, and in numbers, naturally raises doubt as to his own spiritual competence to estimate these and other startling features of the Movement. When in practice as a solicitor he would have been critical of statements and evidence for things marvellous; but being himself under the power animating the Movement, and being deeply convinced it was of God, he would naturally easily accept much that he might otherwise have doubted. And as one is compelled to challenge the Divine origin of these “visions,” it brings under suspicion other events described in the same narratives, as occurring on the same occasions to the same persons.