|
|
|
|
|
|
|
|
|
|
|
Around the same time, John Wimber was also a pastor of another Calvary Chapel church. A friendship developed between Wimber and Gulliksen and the two decided to merge their churches because of the many parallels in their worship methods. Since 1982, John Wimber has been the spokesman and public leader of the Vineyard Movement. Wimber established the Anaheim Vineyard, which now has a state-of-the-art 3,000-seat auditorium, as the headquarters for the Vineyard Movement. For Gulliksen, "John was like a savior in a fat man's body for me at the time" (Miller 49).
Neither of the two men suspected that over the next several years another thirty Calvary Chapels would join this new Vineyard Movement. In fact, one of the distinct characteristics of the Vineyard Movement is that 35% of the Vineyards' congregations have been "adopted" from another denomination or group.
Due to its diverse composition, the Vineyard Movement goes by several different names. It is commonly known as Power Evangelism because the followers use displays of the Power of the Holy Spirit to win converts. The Vineyard Movement is also referred to as the Signs and Wonders Movement due to its emphasis on miracles. Wimber also offered a highly controversial "Signs and Wonders" course at Fuller Theological Seminary. The Third Wave is a popular name for this group as well. They accept the first wave of the Holy Spirit as the Asuza Street revival in Los Angeles in 1906. The second wave was the charismatic movement of the 1960s. Vineyard followers consider the rise of signs and wonders in the 1980s the third wave. Wimber taught his "Third Wavers" that they were reliving the days of the apostles. Other more conventional names for the Vineyard Movement include Vineyard Christian Fellowship and the Association of Vineyard Churches .
Although generally accepted as an antiestablishment movement, Wimber suggested the idea of denominationalism at a pastors conference in 1988. Many pastors were reluctant to formalize as a denomination because the term implies control, structure, and bureaucracy. The reason many of the members joined the Vineyard was because it was culturally current, flexible, and continually innovating. However, after much soul searching, the Vineyard now identifies itself as a denomination. As sociologist Thomas O'Dea observed, "religion both needs most and suffers most from institutionalization ."
In general, the Vineyard Movement is very orthodox in much of its theology. Their basic doctrines deal with the Trinity, the deity of Christ, salvation by grace through faith alone, and the inspiration of Scripture (http://www.csnet.net.spfld/svchapel/studypaper/vineyard2.html).
The Vineyard differs from other religions with the unconventional devotion to the gifts of the Spirit. Vineyard emphasizes public healing, glossolalia (speaking in tongues), demon depossession, and prophecy.
One way to get an idea of what Vineyard members believe is to follow their style of worship. The pattern of worship in all Vineyard Churches is similar. There are 3 distinct parts to the worship service - singing, teaching, and prayer - yet all are intertwined.
First, the service opens with a brief prayer. The first third of each service is devoted to music and singing. A lively band plays several upbeat songs and then people sing along to extremely mellow music. The lyrics to the songs are projected on either side on a screen so everyone in the auditorium can see the words. The lyrics emphasize God's holiness and compassion. Vineyard music is viewed as intimate and worship-oriented; the lyrics are often intended as a form of prayer or direct personal communication with God. "We direct most of our songs to God as opposed to singing about God" (Miller 87). These characteristics and the Vineyard's unique ability to constantly compose new songs keeps the music fresh and distinctive. One of the most influential sources of music for the Vineyard movement, Maranatha Music (a record company), introduced such songs as "Father I Adore You," "See Ye First," and "Glorify Thy Name." These songs were written by nonprofessionals who wrote from personal experiences. Kevin Springer, a key figure in the Vineyard Fellowship, stated:
You don't understand the Vineyard if you don't understand the worship music. That is probably the greatest contributor to the growth and advancement of the Vineyard movement. More than healing, more than books, more than tapes. It's Vineyard music. That's my experience based on what people tell me. John Wimber, if he's really technically trained at anything, it's as a musician. He's the one who developed and set the tone to the music that's gone all over the world and touched Christians from all kinds of traditions" (Miller 83-84).Perhaps the prominence of music in the Vineyard movement has a great deal to do with Wimber's background as a keyboardist in the band The Righteous Brothers.
After the music, ushers discreetly pass around offering baskets. Then, for the next 30 to 40 minutes, the pastor preaches to the congregation. He often selects a passage of scripture to talk about and relates it to personal experiences. The preaching style is very informal.
The last element of the service is what Wimber and Vineyard members affectionately call "ministry time." The pastor invites individuals who desire prayer to come to the front of the auditorium. There, they are met by a lay member of the Church who takes them aside and prays with them, often putting a hand on their shoulder for comfort. This usually concludes the service.
Due to John Wimber's dedication to the belief that prayer leads to healing, he took his "ministry time" to another level. Wimber started sponsoring Vineyard healing conferences where people could come to be prayed for and healed. Until the beginning of this century, traditional Christian theology held that gift signs such as prophecy, miracles, healing, tongues, and interpretation of tongues had ceased with the death of the Apostles. In the Pentecostal tradition of this century, the Vineyard makes the demonstration of these sign gifts an integral part of their worship system. Many Vineyard Churches, especially the Anaheim Vineyard integrate healing into their regular services and, in addition, sponsor healing conferences which attract many attendants. At one recent conference, slightly less than 50% of the people who attended were from Vineyard churches, approximately 20% were from nondenominational churches, and 30% were from denominations such as Baptist, Presbyterian, Episcopal, Assemblies of God, and Methodist. At these Vineyard healing conferences, the presence of signs and wonders, demon depossession, healing, and holy laughter are abundant.
It is important to note that these expressions led to the Vineyard's disaffiliation with Calvary Chapel. Calvary could not incorporate the Pentecostal leanings of Vineyard because of the glaring difference of opinion in respect to their basic beliefs. "The main line of demarcation between the two movements is their attitude toward the gifts of the spirit" (Miller 50). The Vineyard Church has emphasized healing while Calvary Chapel places the most importance on evangelism and growth.
Furthermore, sociologists Robin Perrin and Armand Mauss concluded that the "VCF recruits reflected certain of the intellectual and behavioral preferences that are sometimes associated with 'evangelicals' without the intellectual rigidity often associated with 'fundamentalists'" (Perrin & Mauss 132). Chuck Smith advocated a more fundamentalist stance in his churches; that is, he did not encourage expression of tongues, prophecy, and healing in public worship. Fundamentalism is part of the main-stream culture. Pentecostalism remains on the fringe.
For this reason, the Vineyard Movement does not like being associated with the term "Pentecostalism." Although they recognize their roots in the Pentecostal and charismatic movements, Vineyard followers believe they have moved beyond the first two waves of the Holy Spirit (http://www.cnsnet.net/spfld/svchapel/studypaper/vineyard1.html). Vineyard leaders claim that adverse beliefs concerning the "baptism of the Holy Spirit" are what distance them from both Pentecostalists and charismatics. The Vineyard perceive that the baptism of the Holy Spirit occurs at the moment of conversion while others maintain that this baptism comes after conversion and prepares the follower for ministry.
In conclusion, the Vineyard Movement started when they splintered off from Chuck Smith's Calvary Chapel. Due to their fundamental differences regarding the gifts of the Holy Spirit, the Vineyard and Calvary could no longer function together. In fact, many other Calvary Chapel congregations have followed Wimber and Gulliksen's lead and have left Calvary and joined the Vineyard Fellowship. The Vineyard Movement utilizes innovative worship techniques - including contemporary praise songs, emphasis on experience rather than doctrine, and public healing to further their message of the Power of the Holy Spirit.
Another central problem that Vineyard Churches have encountered has to do with their recent decision to become a denomination. The term implies rules, control, and bureaucracy -- things that the Vineyard's carefree nature seems opposed to. However, the Vineyard Movement is a charismatic group -- not in the sense that it relies on glossolalia and instantaneous healing, but in terms of its leader John Wimber's influential personality and gifted leadership abilities. Max Weber, a noted sociologist, asserts that groups solely centered around a dynamic leader are inherently unstable and need to routinize in order to survive. According to sociological definitions, routinization refers to developing stable routines and is commonly referred to as institutionalization.
Keith Roberts, a respected author on the subject of new religious movements' viability, states that, "[i]f the religious movement is to survive for any significant period of time, a stable set of roles and statuses must be established and a consistent pattern of norms generated and adhered to" (Roberts 167). Wimber did a lot of soul searching before deciding for denominationalism. He ultimately chose routinization as the best path for his movement and moved "to create regional overseers and more centralized reporting while maintaining a movement that is relationally, rather than bureaucratically, oriented" (Miller 51). Nonetheless, the Association of Vineyard Churches has lost some membership due to this apparent violation of the original mission of the movement. Some Vineyard churches have returned to the Calvary movement because it seems less inclined to institutionalization (Miller 175).
Currently, though, the Association of Vineyard Churches faces a much graver dilemma. With John Wimber's untimely passing this past November, the leadership of the movement has been in disarray. "Before his death, Wimber installed a board of six regional overseers ... There is also a council of district overseers and a leadership team, including area coordinators and task force leaders" (Maxwell 58). However, the Vineyard's organizational structure may not be strong enough to survive the loss of its charismatic leader.
John Wimber skillfully used his charisma to acquire considerable power and authority.The Vineyard Movement now faces the need for someone who can step in and take over Wimber's strong leadership role. The two top candidates are Todd Hunter, the acting national director of the Association of Vineyard Churches, USA, and Bob Fulton, the international coordinator of the Vineyard International Consortium and Wimber's brother-in-law. Inside observers say the position will most likely go to 40-year-old Todd Hunter, who also holds a master's degree in biblical studies from Regent University. How the Vineyard Movement settles the question of succession will largely determine the group's survival.
Regent University divinity school dean, Vinson Synan, accurately observes that, "[t]he greatest asset Vineyard had was Wimber . . ." (Maxwell 58). Synan thinks that without their main leader, the movement is "struggling to define its future, theologically and every other way -- whether they would be more of a straightline evangelical church or more of a charismatic and Pentecostal influence" (Maxwell 58).
Nevertheless, John Wimber managed to initiate and lead a successful new religious movement through countless trials and tribulations. Fuller Seminary professor, C. Peter Wagner, says, "But now that he is gone he leaves a legacy not of criticism, but a legacy of positive contribution to the kingdom of God" (Maxwell 58).
The Vineyard
Movement: Part 1
The intent of this article is to get a firm handle on the Vineyard Movement by
describing its beginnings, identifying its leaders, and examining its teachings. This
document was written in October 1995 by Gary E. Gilley, a Pastor and Teacher at Southern
View Chapel. Gilley mentions the Third Wave and other Pentecostal influences. He also
writes a great deal about some of the key figures in Vineyard leadership.
http://www.cnsnet.net/spfld/svchapel/studypaper/vineyard1.html
The Vineyard
Movement: Part 2
This is the second and final part of Gary E. Gilley's article on the Vineyard
Movement. In the sequel, the author concentrates on the Vineyard Movement's actual
teachings and theology. The Vineyard Movement's inconsistencies with accepted Scripture
are mentioned. Gilley also talks about the movement's Eastern World perspective.
http://www.cnsnet.net/spfld/svchapel/studypaper/vineyard2.html
Vineyard USA
This is a good site to examine recent developments in this rapidly growing and ever
changing religious movement.
http://www.vineyard.org/
The Story of the
Vineyard Christian Fellowship
Background information on the Vineyard Christian Fellowship and explanations for
understanding the "Third Wave" are presented in this story. The article was written by
J.E. Choate and published in February 1997. There is a brief summary of the history of
the Vineyard Movement as well. Near the end of the article, the author mentions the
Toronto Blessing and alludes to a forthcoming story about it. There may be problems
accessing this page.
http://www.bible-infonet.org/ff/articles/agents/112_02_15.htm
John Wimber: General
Teachings/Activities
This document states 3 common criticisms of Wimber's teachings and responds to each.
First, the author presents claims that Wimber's teachings depend on experience rather
than Scripture. The second critique deals with the acceptance of occult/New Age
practices in "Christian" forms. Third, the author confronts Wimber's mystical view of
spiritual warfare -- that Christians can be possessed by demons.
http://www.pacinter.net/users/chawman/Wimber.html
Vineyard's Statement of Faith
The Vineyard Movement's complete Statement of Faith. This page details exactly what
Vineyard followers believe and gives Biblical references for each belief. This is part
of the Vineyard Church of Sugar Land's homepage.
http://www.slvineyard.org/state.html
Theological and
Philosophical Statements
The Vineyard Movement's Theological and Philosophical Statements include their
mission statement, purposes, values, priorities, practices the leaders aim to instill,
Leadership Personnel requirements, and detailed endnotes. This is a comprehensive page
of bureaucratic information from the Association of Vineyard Churches. Although I know
this website exists, you may encounter some problems trying to access it.
http://www.avc.vineyard.org/papers/theology/theophil.html
Vineyard Churches in USA
This site is a directory of Vineyard Churches' physical addresses and web-site
addresses. Currently, the web page only offers links to the Sugar Land Vineyard Church
in Houston, TX and the Vineyard Christian Fellowship in Prescott Valley, AZ.
http://www.churchonline.com/usad/vy/vy.html
- Chandler, Russell. 1990.
- "Vineyard Fellowship Finds Groundswell of Followers." Los Angeles Times (05 October) late ed.: A1+.
- Kimla, Nikolaus. 1994.
- "The Historical and Empirical: Social and Practical Theological Aspects of the Vineyard Movement." Diss. Universitat Wien.
- Maxwell, Joe. 1998.
- "Vineyard Founder Wimber Dies." Christianity Today (January 12).
- Miller, Donald Earl. 1997.
- Reinventing American Protestantism: Christianity in the New Millennium . Berkeley: University of California Press.
- Perrin, Robin D. 1989.
- "Signs and Wonders: The Growth of the Vineyard Christian Fellowship." Diss. Washington State University.
- Perrin, Robin D., and Armand L. Mauss. 1989.
- "American Religion in the Post-Aquarian Age: Values and Demographic Factors in Church Growth and Decline." Journal for the Scientific Study of Religion 28: 75-89.
- Perrin, Robin D., and Armand L. Mauss. 1993.
- "Strictly Speaking . . . : Kelley's Quandary and the Vineyard Christian Fellowship." Journal for the Scientific Study of Religion 32, no. 2 (June): 125-135.
- Roberts, Keith A. 1995.
- Religion in Sociological Perspective . Belmont, CA: Wadsworth Publishing Company. Third Edition. Chapter 7: "Emergence and Viability of Religious Movements," pp. 161-80.
Created by Kristen Quan
For Sociology 257, Spring 1998
Last modified: 05/25/01