Directory of Contemporary Worship Musicians - Way of Life Literature
Directory of Contemporary Worship Musicians - Way of Life Literature Directory of Contemporary Worship Musicians - Way of Life Literature
I was filled with the Holy Spirit! at was a real watershed inmy Christian experience”.NS: “When was this?”GK: “It was about 1971, when the charismatic renewalmovement was in its early days and was quite controversial.Lots of people would warn you off and say it was of the devil!Tongues were as controversial then as the currentmanifestations of shaking and falling are now” (Jesus LifeMagazine, from the Jesus Army Fellowship website at http://www.jesus.org.uk/kendrick.html. is interview was alsoreproduced on “e Graham Kendrick Website” under the link“Graham’s Christianity”).is brief testimony displays all the inadequacies and deadendsof the modern understanding of what it means to becomea Christian. While we are aware that such interviews do notnecessarily contain every facet of a person’s conversion, the factremains that — having been asked to identify the landmarks inhis Christian life, Mr. Kendrick places the emphasis not on theholiness of God, the demands of the Gospel or the atonementof Christ but on his own feelings and experiences. is issymptomatic of a grave crisis in the modern evangelical scene,and one which has worked its way into churches through theNew Style of Worship songs which they sing today. We have nodesire to enter into ad hominem contentions, but it is surelyvalid for us to highlight what we believe to be unhealthy andeven dangerous ideas in the testimony of a keynote composerin the New Style of Worship scene, who plainly wieldsconsiderable influence over gullible and vulnerable youngpeople.Firstly, while there is a verbal mention of sin and forgiveness inthis interview with Kendrick, there is not the slightestindication of true repentance and an understanding of what sinis all about. Surely this is the most important aspect of aconversion experience, as shown in those examples in the EarlyChurch, when folk were “cut to the heart” (e.g. Acts 2:37).While we do not at all deny that small children can beregenerated and converted — recognising that theirunderstanding of the Gospel will not be identical to that of a202
university professor — there must surely be a real awarenessfirst of the need for forgiveness and a subsequent desire forrepentance, otherwise conversion becomes a mere mentalassent.(It should be pointed out here that there are two equal andopposite errors into which we can fall on the experience ofconversion. One is what is known as ‘Sandemanianism’ —named aer Robert Sandeman, 1718-1771, the Scottishminister who first publicly propounded this doctrine — whichinvolves the idea that a person merely needs to give verbalassent to the propositions contained in the Gospel in order tobe saved, without any evidence of a heart change orregeneration. e other is what we can call ‘Preparationism’ —whereby a person is persuaded of the need to enter into amassively over-prolonged (or even indefinite) period of intensepreparation for conversion, during which he must go throughthe most oppressive heart-searching rigours, without which hecannot be saved. We must always be sure that our evangelismdoes not encourage either “easy-believism” or its opposite:bondage-making preparationism. ey lie at contrary ends ofthe spectrum, but both are deadly, conversion-stifling errors.)Secondly, a child who is genuinely regenerated will surely notsubsequently become an adolescent rebel, with a tendency topartake in “the cynicism of the time”, as Kendrick puts it. Itseems to be taken for granted in so many evangelical churchestoday that even youngsters who profess Christianity will stillgo on to be teenage rebels who need to express themselves inrock music, foppish clothes, and the raucous multi-mediaexperiences of the world. But such out-and-out rebellionbelongs to the fallen nature and should not be a feature in abeliever’s life of any age.irdly, in this testimony, there is that typical feature of neoevangelicalism:the desire for increasingly exciting experiences.Regardless of what Mr. Kendrick says here, he was indeed a“crisis person” who was seeking a “crisis experience”. Is therenot a link here back to that early prayer of his whichengendered “an excitement deep inside me” but whichapparently failed to kindle godly sorrow and contrition? e203
- Page 157 and 158: “I’m a singer, not a preacher.
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- Page 185 and 186: Mike Bickle (b. 1944) founded the K
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- Page 191 and 192: In 1987 Cain was accepted by Mike B
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university pr<strong>of</strong>essor — there must surely be a real awarenessfirst <strong>of</strong> the need for forgiveness and a subsequent desire forrepentance, otherwise conversion becomes a mere mentalassent.(It should be pointed out here that there are two equal andopposite errors into which we can fall on the experience <strong>of</strong>conversion. One is what is known as ‘Sandemanianism’ —named aer Robert Sandeman, 1718-1771, the Scottishminister who first publicly propounded this doctrine — whichinvolves the idea that a person merely needs to give verbalassent to the propositions contained in the Gospel in order tobe saved, without any evidence <strong>of</strong> a heart change orregeneration. e other is what we can call ‘Preparationism’ —whereby a person is persuaded <strong>of</strong> the need to enter into amassively over-prolonged (or even indefinite) period <strong>of</strong> intensepreparation for conversion, during which he must go throughthe most oppressive heart-searching rigours, without which hecannot be saved. We must always be sure that our evangelismdoes not encourage either “easy-believism” or its opposite:bondage-making preparationism. ey lie at contrary ends <strong>of</strong>the spectrum, but both are deadly, conversion-stifling errors.)Secondly, a child who is genuinely regenerated will surely notsubsequently become an adolescent rebel, with a tendency topartake in “the cynicism <strong>of</strong> the time”, as Kendrick puts it. Itseems to be taken for granted in so many evangelical churchestoday that even youngsters who pr<strong>of</strong>ess Christianity will stillgo on to be teenage rebels who need to express themselves inrock music, foppish clothes, and the raucous multi-mediaexperiences <strong>of</strong> the world. But such out-and-out rebellionbelongs to the fallen nature and should not be a feature in abeliever’s life <strong>of</strong> any age.irdly, in this testimony, there is that typical feature <strong>of</strong> neoevangelicalism:the desire for increasingly exciting experiences.Regardless <strong>of</strong> what Mr. Kendrick says here, he was indeed a“crisis person” who was seeking a “crisis experience”. Is therenot a link here back to that early prayer <strong>of</strong> his whichengendered “an excitement deep inside me” but whichapparently failed to kindle godly sorrow and contrition? e203