I devoted my last post to Johnn Christoph Blumhardt. Part of his legacy is his unshakable conviction of ‘realised eschatology’: the glorious belief that the promises of scripture for the end times are meant for the Church now.
From Bible College onwards, he had had dealings with missionaries, doctors and exorcists, who had first hand experience of the power of the risen Christ to free those enslaved by evil. So when the young woman in Möttlingen was delivered from evil after eighteen months of prayer and spiritual warfare, Blumhardt was convinced of two things: Jesus is victor and His kingdom has come on earth. His experiences of healings at the sanatorium of Bad Boll caused him to interpret this in-breaking of God’s kingdom in an individual way. Jesus was doing for precious people what He did as He walked the earth: making the blind see, opening the prison door and releasing the bound (see Luke 4:16-21).
As Johann Blumhardt lay dying in 1880, he spoke a blessing over his son Christoph (1842-1919): that he might conquer in the strength of Jesus, the victorious Christ.
Christoph, like his father, had trained as a pastor. He was, by all accounts, controversial. The novelist Hermann Hesse recalls him saying that “a Mohammedan with a real and honest heart is closer to God than many Christians.”
Blumhardt grew increasingly disillusioned with the established church, so he returned to Bad Boll and assisted his father with the work there, until Johann’s death passed the mantle to him. He held healing crusades, which carried the same power his father had known.
But Christoph was on a different, more radical road. “A Christian must be born twice“, he wrote: “once from the human to the spiritual, and once from the spiritual to the human“. In other words, a spirituality or church commitment which had no interest in addressing the sufferings of people and the ills of society was a comfortable lie.
Christoph had a more developed notion of God’s kingdom. In later years he claimed that his father’s compassionate heart had swayed him in favour of the individual, whereas Christ the King has His kingdom rule – a rulership that includes all things, the universe, the earth, nations and structures. This kingdom was wider than the Church and not best expressed in a religious system which was a preserve of the middle-class, concerned only with power and influence.
Johann had begun with the ‘cosmic’ through the exorcism at Möttlingen (see previous post). His son saw the ‘cosmic’ aspect of the kingdom of God – that it was a Body hastening the return of Jesus Christ by shining as a light in darkness, a ‘city on a hill’ (Matthew 5:14). Johann had acted as if the Kingdom was part of the Church; for the son, the Church is part of the Kingdom.
“We Christians think of a heavenly kingdom; I came to see that God intended an earthly kingdom, or rather, a heavenly kingdom on earth. God’s name was to be hallowed on earth, His kingship seen on earth, His will done on earth. The earth should announce eternity: God on earth.”
In a number of writings, Christoph Blumhardt presented his understanding of the kingdom of God and how it is forever breaking in to life on earth – for that was always God’s intention.
“The angels have God in heaven, I have not – I want to pray down here. I must have God here. The earth is the stage set for the kingdom of God, because the kingship of God is in direct relationship with this earth: the Saviour, down here. God’s intention is the here and now: Jesus challenging poverty, sin and misery on earth.”
A post on the John Mark Ministries blog considers the significance of Blumhardt’s writings on the kingdom of God. ‘His ideas had seminal influence on Karl Barth, Emil Brunner, and Dietrich Bonhoeffer, and more recently on Jacques Ellul and Jürgen Moltmann – theological giants among whom he would most certainly feel a stranger. Despite this legacy, Blumhardt is relatively unknown. To begin with, Blumhardt’s life was a provocation. He also expressed his ideas in impressive and unconventional phrases. His message excited both shock and indignation, for it went against the currents of both the church and the world. He represented something quite different from what we generally understand by Christianity.
‘Blumhardt did not care about matters of religion and church, of worship services and dogma, not even of inner peace and personal redemption. For him, faith was a matter of the coming of God’s kingdom, of God’s victory over darkness and death here and now. The kingdom of God was the creative reign of Christ’s peace and justice on earth. His vision of God’s righteousness on earth was an unconditional and all-embracing one: God’s love reconciles the world, liberates suffering, heals economic and social need – in short, it renews the earth.’
Blumhardt believed that the prophets and Jesus wanted a new world: the rulership of God over all reality. He could not identify with most Christians’ longing for heaven and enduring this earthly life as a necessary precursor. In his view, heaven must come down to earth.
“Many people long and yearn for heaven; they stretch out toward heaven. I would like to tell them: Let your minds reach to the heights that we can already perceive on earth. Down here is where Jesus appeared, not above in the invisible world. Here on earth he wants to appear again and again. Here on earth we may find him.”
I had not been aware of the existence of the George Jeffreys and Stephen Jeffreys Official Website, but I’m delighted that I found it here. The founders of the Elim Pentecostal Church were certainly innovative in obeying the Great Commission to proclaim the gospel.
Their methods were bold and apostolic. In the economic depression of the 1920s and 30s, with dole queues and poverty, they would target an industrial city and rent a large hall. They were unknown, unsupported and often opposed by local churches. Meetings went on for weeks, the hall at first almost empty, but once news of the miraculous signs was out, it would be crammed. After the campaign they would buy a disused building, renovate it together, and Jeffreys would install a man he had trained up, to be pastor of the new church. In this way, several hundred new churches were planted all over Britain.
Here, with due acknowledgement to the Jeffreys blog, is a contemporary report of a campaign which they held in liverpool, UK, in March 1926.
“Revival Fires are burning in Liverpool. Although the campaign only started on Sunday 14th March, by the middle of the week the church was packed out. Hundreds have been saved and there have been many remarkable healings.” It was not long before the secular press began to report what was happening in these meetings, including the Yorkshire Observer, which referred to “the extraordinary scenes being reported at a disused Liverpool Chapel.” The Daily Despatch of 18th March carried the following report: “Remarkable scenes of religious fervour are being witnessed at the little chapel in Windsor Street. Several remarkable ‘cures’ have been claimed by sick and maimed people who have been anointed with oil during the campaign. Several of the patients whom the pastor described as being under the power of God, swooned and lay trembling for some moments.”
The Daily Despatch went on to list some of the healings that had already taken place including a five year old girl suffering from Infantile Paralysis, a woman healed of deafness, a man from heart disease, and two people from paralysis. On the following day (19th March), five days after the commencement, the Daily Despatch carried the following report:
“Hundreds of people had to be turned away from yesterday’s services. Queues began to assemble outside the chapel two hours before the meeting commenced. As soon as the doors were open crowds began to clamour for admission, choking the aisles and every available inch of space. A crowd just as large could not gain admission and had to remain outside, while a few yards along the street other evangelists conducted open-air services until long after ten o’clock. So great was the pressure inside that the pastor was unable to anoint any of the people with oil and the service was terminated prematurely. Nevertheless a number of people testified to healing including a woman who had been dumb for many years, and two women healed of deafness.”
For further reading, here is a testimony to the healing of a girl born without eyes.