Conclusion

A postmodern mega-city! The Holy Spirit! A thesis about reviving one through the power of the other! Has this researcher discovered something hidden? Is it theologically significant? Missiologically relevant?

Beneath the Surface

I believe I have unearthed three new paradigms for Evangelicals and Pentecostals and three other areas of illumination of existent theories.

The first is the attempt at a postmodern evangelical hermeneutic that I have called transformational conversations. It is a new paradigm for Evangelicals. It is poorly executed and communicated perhaps, but I think utilised somewhat rigorously.

The second paradigm, has been to get inside revival theory, behind the wall of “God will come and all will change”, to a clarity as to processes, dynamics, phases and principles that move revival from initial encounters with the Holy Spirit falling on groups to cultural revitalisation — what I have termed transformative revival. This is an advance on existing theory. A subset of this is the concept of synergistic revival movements as a significant element in citywide transformative revival.

The third paradigm has been the expansion of evangelical Kingdom theology into interfacing with the core of postmodernism in such a way as to provide a hope for the future reintegration of postmodern culture (in Auckland and other postmodern cities).

The three other areas of new information include, my clarification of how the New Zealand 1965-89 charismatic renewal, in its ebb and flow, may be considered as a truncated revival. Secondly, in my analysis of the theme of the city of God in Genesis 1, I have provided a comprehensive theological foundation for holistic evaluation of cities. The third paradigm, is the missions strategy for transformation of Auckland and New Zealand, inherent in the study.

Focus

The focus of this study is a missions theology underlying both process and goals of “Citywide Transformative Revival.” This has been grounded in local realities of Auckland as a representative modern/ postmodern city.

Global processes among urban missions strategists and theologians have provoked the question, “What is the relationship of the Spirit of Christ to the transformation of a postmodern city?” I have examined this in a delimited manner, by using two local indicators, the NZ revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/ postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland’s Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city.

Contextual Research

I have anchored this research through evaluation action-reflection process within charismatic Evangelicalism in its engagement with Auckland and New Zealand. I have attributed the expansion of these movements largely to the revival, beginning in the 1960’s with divine encounters, development of leadership cores, new theological paradigms and leadership transformation, including migration from mainline to Baptist and Pentecostal churches.

I have used revival theory to identify the decline of the revival by 1989, as the leadership core, information flows and prayer dynamics dissipated. The loss of confessional small groups and failure to develop indigenous cell group leadership processes, resulted in a loss of spirituality. Theologies of spiritual authority and migration to Pentecostalism consolidated the fruit of the revival but limited the underlying interdenominational freedom of the Spirit. Despite early evidences of embryonic alternative socio-economic theology and practice, leaders generally reverted to a spiritualistic church growth emphasis, for there was little theological reflection in these areas. Yet from within, were seeds of a new prophetic or “creative minority”, searching for ways to engage and transform society.

By examining cultural progressions against the ten commandments, from the sexual revolution of the 1960’s onward, I have identified the roots of a dramatic switch from non-engagement to activist engagement, driven by rage at perceived loss of morality, particularly destruction of family structures. The perceived imposition of a moral vision, particularly in areas of abortion, legalisation of homosexuality and prostitution resulted in turning point events. Governments consistently refused to listen to prophetic acts such as petitions, or marches. Alternative media and alternative schools were developed. But, there was a vacuum of social theology despite global theological progressions among Evangelicals. A cluster of apostolic and prophetic leaders linked to the Vision New Zealand network continued to explore Kingdom theologies and search for effective theologies and structures of engagement in societal transformation.

New Missiological Theology: Transformative Revival

The major development in this study is an expansion from a core charismatic evangelical web of belief about revival to a new web of belief about transformative revival in the postmodern city. Transformative revival occurs when revivals progress to consummation in a phase of cultural engagement. This may generate a response of cultural revitalisation.

City-wide transformative revival is a new concept of sustainable, synergistic revivals in multiple sectors of a city. It involves working with the prevenient Spirit, bringing change in cultural vision and values towards the principles of the Kingdom

This is missiologically significant. It is congruent with the global expansion of urban theologies in areas of both revival and transformation, but integrates the currently popular yet disjoint theologies of revival and transformation. It meets a test for theological relevance by Pentecostals and charismatics, where any theology needs to have biblical validity, be potentially popular and relate to their pneumatology.

I have studied transformative revival process, transformative revival goals and transformative revival action.

Transformative Revival Process

In the study revival has been defined as the divine outpouring of the Holy Spirit on groups. It is causative or in response to conviction of sin and repentance as a result of preaching. It results in seven outcomes: holiness of believers, salvation of non-believers, power, love, character transformation, evangelism and socio-economic change.

The expansion of the Spirit’s outpouring on groups results in revival movements. Beginning with reflections on the New Zealand revival I have developed new theories around four phases of revival: personal, group, structural and cultural. This is developed from thirty principles inherent in Lukan accounts, in the 300-year-old web of belief on revival and in recent research about revival movements. I have highlighted from the New Zealand revival, the literature and Scripture, eight process dynamics occurring at each phase of revival movements in increasing levels of complexity: they are often preceded by long seasons of prayer and waiting on God, empowering, new theological paradigms (different at each phase), information flow, multiplication of confessional groups, love, holiness and proclamation, and a repentant response.

I have extended existing theories of the theology and sociology of revival, by examining three questions of the relationship of revival and time, two types of revival movements utilising people group and web movement theories and contrasting urban movement synergies with rural web movements. This has led to a sustainable but seasonal model of revival movements. Sustainability is greater in web movements resulting from small group conversions and discipling movements than in the renewal of older churches, where it requires deinstitutionalisation as lay leadership develops. This gives positive affirmation to migration from the charismatic renewal to new denominations.

I have then proposed a new web of belief about transformative revival, which defines extensively the nature of the fourth phase of cultural engagement. City-wide transformative revival is a new concept of sustainable, synergistic revivals in multiple sectors of a mega-city. It involves working with the prevenient Spirit, bringing change in cultural vision and values towards the principles of the Kingdom. It centres on the presence of God, releasing love, unity and reconciliation in the public square thus creating space for truth-seeking and consensus and healing cultural fractures. Synergy between diverse revival movements in a mega-city may enable a critical mass for sustainable revival.

The release of gifts of the Spirit in revival, particularly the apostolic and prophetic and the release of the laity are sources for transformative action. I have extended the prophetic tradition from Pentecostal ideas of the prophetic as simple oracles. Revival themes, found in the prophets and Jesus’ approaches to values change, give a rationale for progressive action toward goals of transformative revival. Transformation begins in intercession, public repentance and values change among the people of God. These release prophetic structures to denounce public sin, challenge the mindset of society and define new societal visions. This process has been demonstrated in sectors of Auckland.

Transformative revivals release new entrepreneurial structures that embody the prophetic, becoming vehicles that engage the city in conversation, structure to structure and build influence in sectors of society towards the vision and values of the Kingdom.

Transformative Revival Goals

Having developed a theology of transformative revival process, the question remains as to the goals of transformative revival, “transformation into what?” Church growth, the present focus of revival, is an inadequate goal that I have considered to have institutionalised the revival and caused it to fail to reach its consummation. The very word, “goal,” is also inadequate, for we are dealing with a complex multivariate context. Transformation implies entrance into multiple public arenas (conversational spaces) with starting points and better end goals. This requires multivariate cultural analysis intersecting with multivariate theological responses in a conversational framework.

The City of God theme has been used as a basis for measuring the direction and values of any city against the “good city” filled with the Spirit of God. The city of God is integrally related to the river of God, an expression for the life of the Spirit as source of city life. Examination of the nature of God revealed in Genesis 1, indicate how cities filled with the Spirit will reflect his rulership in good authority structures; his superintendence of time in wise incremental development, urban planning and awareness of seasonal time processes; his creativity in good work and rest, artistry and creative productivity; his structuring nature as it develops healthy systems, urban planning, efficient management; his environmental life-giving as a place of healing, with planned spaces, humane environments, gardens and aesthetics; his community in equality in social responsibility, justice and affirmation of diversity; his being a communicator in being centres of media, knowledge and culture. These must be balanced by the parallel theme of the city of humanity in the Scriptures and the necessity to delimit evil.

In response, urban cultural analysis of Auckland has been anchored in local city conversations about vision and values. As Auckland was developed in the context of modernism, examination as been through the lens of urban theories from the modern period. I have identified some conversational spaces corresponding to the themes of the city of God: definition of city goals, media, multiculturalism, reconciliation, economics, technology as servant not master and creation of community. Christians are to care also for the victims of failed urban dynamics: those affected by urban psychoses and imploding families. They are to resist cultural forces towards broken families, single motherhood and overwork. They are to converse about order, so that just economic relationships and distribution occur.

I have defined Postmodernism, as a better descriptive framework for Auckland’s mutating urban soul, as a transitional phase between the modern period and the new global/tribal culture. The disintegration of modernism, creates a vacuum in which new cultural vision can be fermented. Areas of postmodernism were identified as conversation spaces to be addressed by the Kingdom:

Loss of truth: at the core of postmodernism is a loss of truth and rejection of metanarratives, rejection of the authority of state, church and academe leading to loss of internal coherence yet progression to meaning in story.

Death of rationalist materialism: Our understanding of the material has been undercut through chaos theory, the uncertainty principle, etc. This runs parallel to an opposite affirmation in the tyranny of technology, expansive exploitation of resources and unfettered greed-based economics. There remains belief in progress, pragmatism and consumerism.

Postmodern psychological issues: There is fragmentation of truth in the loss of personhood in a collaged cyberworld, replacement of substance with image, loss of hope and schizophrenia.

The New World Order: The structural relocation of belief from centre to edge, urban pluralism and the emergence of a global/tribal culture are structural elements of a new world order.

The Kingdom of God is proposed as reponding to these issues. Conversational spaces between the Kingdom and these postmodernism characteristics have been identified: the personality of matter relates to the death of materialism and nurture of the environment; the redefinition of the anthropological and revitalisation of postmodern humanness relates to a context of depersonalisation and loss of identity; the Kingdom reign is juxtaposed to a New World Order.

But these responses are based on the necessary expanded understanding of the Kingdom, its relationship to the Holy Spirit and the nature of holistic discipleship as response. What is significant and new for NZ Evangelicals is how the Kingdom has been extended from Western “spiritual” descriptions to its more comprehensive biblical pattern of a socio-economic-political-spiritual Kingdom that engages with postmodernism.

Transformative Revival Action

A theory of transformative revival and of transformative goals should, in part, be anchored in action and validated by its missional outworking. Reaction to societal “flashpoints” in New Zealand pushed Evangelicals into proactive attempts at social change. Perceived failures by successive governments to listen on moral issues and failure of imported fundamentalist American types of political involvement demonstrated a vacuum of social theology.

Highly flexible apostolic and prophetic project teams are developing visionary and activist networks in societal sectors — ethnic, educational, health and so on. The study has identified their relationship, in part, to the milieux of the postmodern age.

Prophetic calls have been developed from these movements to address the city, create new cultural integration and new apostolates in secular sectors of the city. A theology of the apostolic as functional role and gift of the Spirit has been extended into apostolic creation of transformative structures in societal sectors. This anchors the prophetic into conversation as action and structure. Seven elements (indicators) in operational apostolic engagement with various societal sectors have been proposed. Examining these has demonstrated some of the theological progressions, with mixed results as to the extent of theological advance and societal engagement. This led to proposals to expand synergies between apostolic and prophetic leaders in each societal sector through forums, think tanks and institutes.

More detailed examination of stories from leaders in one sector (business), shows diversity of societal engagement but minimal theological integration. This also affirmed the expected grassroots ad hoc storytelling approach to theology and demonstrated the need for Kingdom themes.

Limitations to Transformative Revival

Scattered through the study are evidences of issues, which together, have precluded these sizeable movements from using their critical mass for significant societal transformation. The work of the Holy Spirit is slowed by reversions to reductionist views of revival, anti-intellectualism and absolutism. Among items discussed have been a general dislocation of these movements from the mainline denominations, hence lack of access to traditional theologies on social issues, the decline of the renewal since 1989, loss of holiness, institutionalism of the renewal and traditions that preclude expansion of theologies of social change.

Methodology

Transformational Conversations as New Hermeneutic

I have created transformational conversations as theological methodology to enable this study. It is a new hermeneutic paradigm for Evangelicals and Pentecostals, one of the first ventures into postmodern theology, though within the structure of a PhD. The hermeneutic theory of transformational conversations has been built from the storytelling nature of urban missional theology. It redefines urban theology as communal conversations resulting in societal transformation. Transformational conversations are an interfacing of the God-conversations (conversation within faith communities) and urban conversations (conversations within the city).

Urban theology is predicated on social and theological diversity within the mega-city context. From action/reflection stories, communally owned strands become linked into major themes. Veracity has to do with the breadth and holism of those stories.

I have proposed that transformational conversations begin in missional action and through action-reflection cycles expand into apostolic structures, which incarnate the faith community conversation in structure to structure conversations with the mega-city.

This is a critically postmodern theory. It is an extension of modern evangelical presuppositions of canonical metanarratives, yet partially postmodern in theological style (story-based, multi-outcome, communal). Thus, it is only stylistically postmodern, for it critiques postmodernism’s loss of integrating truth, by affirming integration as being inherent in God’s nature.

Evaluation of the Study as Missional Research

Throughout this study I have kept in mind Van Engen’s (1996: 30-31) ten criteria for evaluating a missions theology: revelatory (grounded in Scripture); coherent; consistent; simple; supportable; externally confirmable; contextual; doable; transformational; and productive of appropriate consequences. Within this study I have sought to be rigorous in holding together theology, context and missional action in each part of the conversations. The balance of local story and global themes has remained a tension.

The breadth of the themes of this study, as urban missiology, have also required expertise in urban missions, urban anthropology, hermeneutics, New Zealand cultural analysis and recent theological reflection, postmodernism, transformational theologies, but primarily revival theologies. Thus to limit the size of this study, several chapters were excluded: cross-cultural theologies; the apocalyptic mindset of Evangelicalism; the derivation of statistics for attendance, with only summary results given. I particularly feel that the study is incomplete without description of the effects of revival dynamics on ethnic leadership emergence following Darragh’s emphasis (2004: 214), when he indicates the ethno-cultural arena as theologically central for New Zealand.

Significant in evaluation of any missiological research, is the question of it producing action. I believe good research should be designed so participants and end users utilise and disseminate the truths distilled. I have experimented with the idea of transformational conversations in hui, churches and classrooms that have enabled group ownership of indigenous theologies. This study has produced one booklet on business theology (Grigg, 2000a); Chapter 2 as a paper (1999), a booklet (2000c), web publications (2000b; 2005); Chapter 9, 10 as book chapters (1997a; 1997b); multiple vision papers for key city leaders (1997c; 1998a; 2000d; 2001a; 2001b); informed the development of indigenous theologies in four hui (1999a; New Covenant International Bible College, 2001); and motivated 149 papers by others involved in these processes (e.g. Adlam, 1999; Baird, 1999; Fey, 1999; Vause, 1997; Wyatt, 1999). Chapter 10 (1997b) has also become foundational to the structure of Vision Network in New Zealand.

Further Research Needed

This study has also left “some things hidden”. I have indicated that the size and energy of the charismatic /Pentecostal movement is sufficient to be a critical mass for social change. Given the rapidity of expansion into societal engagement since I began the study, can we now measure that impact on the city? That is a sociological study. I have indicated possible directions.

Some questions involve simple church growth analysis. When did the charismatic movement peak? What percentage of growth comes from the unchurched? What was the transfer rate from mainline to Baptist to Pentecostal?

Development of a Pentecostal postmodern hermeneutic needs further exploration. If postmodernism is transitional, then how do we best prepare theology that relates to future cultural integration? Since the Holy Spirit is not limited to revival, further evangelical development of a global theology of the prevenient work of the Spirit of Christ in the city is crucial.

In Conclusion

This study has examined a dynamic with many signs of being a work of the Spirit of God, a revival in a modern/postmodern city, resulting in the fruit of leaders who desire transformation of city culture. While this revival has caused church growth and some societal engagement, embryonic theology and structure have not yet resulted in the critical mass to significantly impact the city.

A theory of citywide transformative revival, has been proposed as a way to break some of the theological and structural barriers to engagement. It integrates apostolic and prophetic motifs from revival theologies. New apostolic transformative structures result that engage the postmodern city. It envisages transformative ideals for the city through lenses of the city of God and Kingdom of God, resulting in the revitalisation of postmodern humanness, community and identity, moral relationship to the material environment and an alternative Kingdom order to the New World Order.

Practically, it will require the teaching of these Kingdom themes extensively, the ongoing expansion of Vision Network structures, rapid expansion of training schools into institutes and a synergy of these with more than one new wave of revival. But it is not evident that there is sufficient momentum for these hopes to be fulfilled. Yet, one hopes. The lack of response by secular leaders in New Zealand may mean that transformative engagement, in the end, is not matched with a cultural revitalisation. Yet the strange twists of divine intervention in Moses and Nehemiah leave all the logic of this study with an unknown factor, a sovereign God who acts on behalf of praying people. One measures the human, studies the realities and hopes, yet one expects, beyond reasonable hope.

For these theologies and processes indicate ways forward not only in Auckland, but globally, in the development of the work of a sovereign Holy Spirit in postmodern city transformation.

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