The Convergence Movement

The breakdown of denominational distinctions has led to a convergence of many worship traditions. Broadly speaking, traditional and contemporary worship are blending to create a new celebrative style of worship. Advocates of liturgical renewal draw on liturgical/sacramental, charismatic, and evangelical aspects of the Christian faith to develop a style of worship that is rooted in Scripture, aware of its history, and committed to relevance.

"Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old" (Matt. 13:52). This verse of Scripture summarizes the insight and discovery which has led to a fresh stream of thought and renewal throughout the wider body of Christ. Described as the convergence movement (CM), or "convergence of the streams," this emerging trend appears to many, both observers and participants, to be another contemporary evidence of God's continuing activity in history to renew, replenish, and unify his people in one heart and purpose in Christ. Arising out of a common desire and hunger to experience the fullness of Christian worship and spirituality, CM seeks to blend or merge the essential elements in the Christian faith, represented by three major streams of thought and practice: the liturgical/sacramental, the evangelical/Reformed, and the charismatic. An increasing number of local congregations and leaders from many backgrounds are finding "treasures old and new" in the spiritual heritage of the church universal. The table on the following page illustrates the essential elements and emphases being drawn upon by the majority of those currently participating in the movement. The blending or converging of these traditions is seen by those involved as the work of God the Holy Spirit imparting a spiritual operation of grace best captured in the vision of Psalm 46:4: "There is a river whose streams make glad the city of God, the holy place where the Most High dwells." Thus, the "city of God" is seen as the church, the rivers as the action and flow of God's presence through his church and the many "streams" as the expressions of the one river's life that have developed or broken off from the main river through history, all of which are necessary to enrich and make glad the city with the fullness of God's life, power, purpose, and presence. These tributaries now appear to be converging into a main stream. Anglican minister David Watson once wrote,

This break with Rome (the Reformation), although probably inevitable due to the corruption of the time, unfortunately led to split after split within the Body of Christ, with the result that the mission of the Church is today seriously handicapped by the bewildering plethora of endless denominations.… A torn and divided Christianity is, nevertheless, a scandal for which all Christians need deeply to repent" (I Believe in the Church [Grand Rapids: Eerdmans, 1979], 27).

This call to be one undergirds the desire of many in CM to see the streams of the church come together. Wayne Boosahda and Randy Sly of Hosanna Church of the King, one of the key churches in the Kansas City area reflecting the impact of the movement, have expressed the conviction that "out of the days of the Reformation, we see God's heart now moving in a kind of 'reverse reformation,' or restoration, of His One, Holy, Catholic and Apostolic Church." History of Emergence and Growth The convergence movement has clear antecedents in two major movements of spiritual and worship renewal: the charismatic movement and the liturgical renewal movement in both Catholic and mainline Protestant churches. The charismatic renewal began in the early 1960s primarily within mainline denominations. Those in the renewal saw a blending of charismatic or Pentecostal elements, such as healing, prophecy, and spontaneous worship and praise, with the more traditional elements of mainline (and, eventually, Roman Catholic) liturgical practices. What some have called the "third wave" or "signs and wonders movement" began about 1978 with the emergence of the ministry of John Wimber and the Vineyard Churches that arose through his influence. James Robison, Jim Hylton, Ras Robinson, and other Southern Baptist leaders witnessed a "third wave" explosion in the "fullness movement," which primarily impacted their denomination. Peter Wagner and others from Fuller Theological Seminary solidified the movement through their writings, which acted as a filter and focal point. The "third wave" has been described by some as an epilogue to the charismatic renewal, bringing together charismatic elements of worship, experience and practice with the evangelical tradition. Liturgical/Sacramental Charismatic Evangelical/Reformed - Theology - Biblical Foundation Fivefold - Ministry and Government - Orthodoxy - Personal Conversion - Universality - Evangelism and Mission - Power of the Spirit - Historic Connection - Pulpit-centered Worship - Spritual Gifts - Liturgical Worship - Personal Holiness - Charismatic Worship - Social Action - Kingdom - Incarnational Understanding - Biblical and Reformational - Spiritual, Organic, and of the Church based on Understanding of the church Functional Understanding theology, history, and (pragmatic and rational) of the Church (dynamic (sacrament) and informal) The other key influence upon CM has been the liturgical renewal movement, which arose originally in the nineteenth century in Roman Catholic circles in France and in the Oxford or Tractarian Movement in the Church of England. The liturgical renewal caused a resurgence of interest in recapturing the essence, spirit, and shape of ancient Christian worship, as practiced and understood by the church of the first eight centuries. Particular emphasis was placed upon the fathers of the ancient, undivided church until about a.d. 390. The recovery of the theology and practice of worship and ministry during that fertile era overflowed into the mainline Protestant churches and began to have major impact upon them, from the 1950s onward, when several denominations developed their own platforms for liturgical reform. A common component in the current CM, which came from these earlier movements, is a strong sense of concern for unity in the whole of Christ's body, the church. While not associated with the official ecumenical movement, those involved in CM seem broadly gripped by the hunger and desire to learn from traditions of worship and spirituality other than their own and to integrate these discoveries into their own practice and experience in the journey of faith. Indeed, leaders in the fledgling movement often describe their experience as a compelling "journey" or "pilgrimage." Many times, in very unsought-after ways, "sovereign" events, relationships, books, or insights have given rise to an understanding of the church that is quite different from previous perspectives and backgrounds. One case in point is Richard Foster, a Quaker by background, whose personal pilgrimage led him to write the classic Celebration of Discipline, in which he unfolds an integrated practice of spiritual disciplines drawn from five basic traditions of spirituality in the church through history. As a result of his developing interest, Foster convened a conference called "Renovare," which gathered in Wichita, Kansas in 1988. The conference was a direct precursor to the "convergence of streams" concept. The convergence movement was not openly recognized until about 1985. Many in the movement have discovered others on the "journey" from various church backgrounds who had similar or identical experiences and insights. One by one, congregations and leaders have found one another, underlining the sense that God is doing something on a grass-roots level similar to an underground river about to break out onto the surface. Key contemporary pioneers shaping the thought of the movement are men like Dr. Robert Webber, author and professor of theology at Wheaton College; Dr. Robert Stamps, former chaplain of Oral Roberts University; Peter Gillquist, former leader with Campus Crusade for Christ and now an Eastern Orthodox priest and evangelist; Bishop Earl Paulk, pastor of Atlanta's 12,000-member Chapel Hill Harvester Church; Howard Snyder, theologian, author, and Christian educator; Stan White, former Assembly of God pastor, now an Episcopal priest; and others, such as the late David DuPlessis, Pentecostal minister and key instigator of the charismatic ecumenical dialogue between Roman Catholics and Pentecostals; current Archbishop of Canterbury, George Carey; members of the United Methodist liturgical Order of St. Luke; and Peter Hocken, Roman Catholic theologian. Although all of these individuals from diverse backgrounds are not actively involved in CM, all have helped shape and influence the vision, thought, and developing practice of those who are. Noted classical Pentecostal and charismatic leader Earl Paulk has boldly declared both publicly and in his books (Spiritual Megatrends and The Church: Trampled or Triumphant), that today God is calling for a merging of "form with power." He also has strongly advocated a return to understanding the supernatural power of God's presence and grace available to believers in the sacraments of the church. Paulk and his staff have implemented this convergence perspective in many creative ways through the use of the arts, clerical collars and vestments, blended musical styles, and an increased use of liturgy in Sunday morning services. An early service is now held, called "Charismatic Mass," which is basically a Rite II Eucharist service straight out of The Book of Common Prayer. Robert Webber has written a number of books on the history and practice of Christian worship: Worship Old and New, Worship Is a Verb, and Signs of Wonder: The Phenomenon of Convergence in the Modern Liturgical and Charismatic Churches, all of which have been highly influential on those involved in the movement. His book Evangelicals on the Canterbury Trail, which describes a trend of evangelical Christians moving toward liturgical churches, and the reasons why, was one of the first discoveries for many who are now clearly operating within a convergence perspective. Greater public awareness of the new movement came through Stan White, a young fourth-generation Assembly of God pastor from Valdosta, Georgia. White caused a major stir when he took his entire independent charismatic congregation into the Episcopal church. The story was written up in the September 24, 1990 issue of Christianity Today (Randall Balmer, "Why the Bishops Went to Valdosta," 19–24) and in the April 1991 issue of Charisma, the major magazine of the charismatic movement. Peter Gillquist, a former Campus Crusade for Christ leader in the 1960s, left the collegiate movement with a number of other fellow leaders, searching for the real New Testament church. Gillquist's book, Becoming Orthodox: A Journey to The Ancient Christian Faith, chronicled their fascinating journey of over 15 years of seeking, studying, and researching the early church. Their discoveries led them to full reception into the Antiochian Orthodox Church. Two thousand evangelical/charismatic believers from various backgrounds who made up the membership of the fifteen congregations they had founded also became part of that church. As news of these events and additional materials began to circulate, others on the "pilgrimage," as many had begun to identify it, took heart that God was indeed at work. Leaders and participants in CM were, in fact, increasingly relieved to discover they were not the only ones thinking this way or being compelled by the vision. In a quite unexpected way, God seemed to be confirming his call and initiation towards the possibility of unity in the body of Christ, in conformity with the spirit of Jesus' prayer in John 17 and his statement in John 10:16: "I have other sheep that are not of this sheep pen; I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd." The movement seemed to promise a unity that would not only leap boundaries, but would also lead to an enlargement and enrichment of the faith, vision, worship, and practice of the fullness of Christ in his church. Two key clusters of local congregations that represent and reflect the vision, values, and developing practices of CM are found in the metropolitan Kansas City area and in Oklahoma City. Hosanna Church of the King, founded in 1988 in the Kansas City area as an independent, "third wave" charismatic congregation, was instrumental in stirring interest and building relationship, locally and regionally, in response to the convergence of streams awakening. Planted and established by Wayne and Stephanie Boosahda, the church is now pastored by Randy and Sandy Sly, who have worked together with the Boosahdas to foster awareness of this fresh work of God's Spirit. Others in the Kansas City area being influenced in the convergence direction include Episcopal, independent charismatic, evangelical holiness, and mainline Protestant congregations and their leaders. Pastors Ron McCrary of Christ Episcopal Church and Randall Davey of Overland Park Church of the Nazarene are two others in the metropolitan area who have been impacted by convergence thought and practice. In Oklahoma City, pastors Mike and Beth Owen of Church of the Holy Spirit, formerly a "third wave" Vineyard Christian Fellowship, and Dr. Robert Wise and wife Marguerite of Community Church of the Redeemer have, along with their congregations, made a formative impact on the area, as they have shared their journeys with other congregations and leaders, especially within liturgical and charismatic circles. They have also developed strong ties with the CM groups of Kansas City, formalizing the national and transdenominational focus on the movement's essential vision and values. These churches and leaders, together with a number of others across the wider church of Jesus Christ, are convinced they are involved in something of historic significance and promise for the "one, holy, catholic and apostolic church" of Jesus Christ in our time. Common Elements of Convergence Churches Those who are being drawn into this convergence of streams can be characterized by several common elements. While these are not exhaustive or in any order of importance, they form the basis for the focus and direction of the convergence movement. 1. A Restored Commitment to the Sacraments, Especially the Lord's Table. Those from the evangelical and charismatic streams of the church have not traditionally emphasized the sacramental dimension of the church. In fact, for some churches, Holy Baptism and Holy Communion have been seen more as ordinances than sacraments—commands by the Lord that must be undertaken by the church, but for no other purpose than that of obedience. From a more sacramental view, these two expressions of church life are seen as holy and sacred unto the Lord, a symbol with true spiritual meaning used as a point of contact between man and God. The Lord's presence and power are released in these acts as the worshiper encounters God through the elements. 2. An Increased Motivation to Know More about the Early Church. For many Christians a vacuum exists between the New Testament era and the contemporary church, resulting in a disconnected body with no historic heritage. Like a boat adrift, the church can no longer explain who she is, where she came from, or why she exists. A recent shift in perspective has sent Christians searching for their roots, in order to find a common connection to the greater whole in God's kingdom. Studying the early church has given many an opportunity to see New Testament principles being applied by those who were discipled by the Twelve and those who followed them. These writings provide a window into an earlier time, explaining how the early church approached faith and practice, how it worshiped, and how it established leadership for a growing movement. It is believed that the bloodline of the body of Christ can be traced through succeeding generations, revealing both the successes and failures in faith. 3. A Love for the Whole Church and a Desire to See the Church as One. The various expressions of Christianity have remained distinct for years because of sectarianism and denominational separatism. Convergence churches are looking beyond these artificial barriers to learn more about the uniqueness of the many bodies of faith. Jesus' prayer in John 17 was that the church might become one: one as the body of Christ, not through compromise of doctrine and dogma, but through unity under the person of Jesus Christ, unity amidst our diversity. This sense of oneness does not require any church to dismiss its unique expression as Christ's body, but calls each one to appreciate and embrace the variety and beauty of the church worldwide and throughout history. Convergence churches appreciate the gifts that each stream of the church provides to the whole. The call of CM churches is to "be one," to move together in presenting a people united under Christ to reach a hurting world. 4. The Blending in the Practice of All Three Streams Is Evident, Yet Each Church Approaches Convergence from a Unique Point of View. A church does not necessarily have to change its identity when it becomes a part of a convergence movement. Most convergence churches have a dominant base, one particular expression of the church that regulates the others. They can still look very Episcopalian, Orthodox, Baptist, Nazarene, independent charismatic, and so on, while including additional elements of worship and ministry from other streams. Three different types of convergence churches seem to be most common today: blended churches, inclusion churches, and network churches. Blended churches have maintained their original identity, denominational connection, and theological distinctives. From this base they add to their worship and ministry practices and elements from the other two streams. While most often found among liturgical/sacramental churches, blended churches are found in evangelical and charismatic streams as well. Overland Park Church of the Nazarene, in the Kansas City metroplex, is involved in convergence, yet remains strongly identified with its denominational heritage. Inclusion churches are those which have undergone a metamorphosis through their involvement in the convergence movement. Primarily from charismatic or evangelical backgrounds, these churches have found themselves so closely identifying with another stream of the church that they have realigned themselves; some have even become a part of liturgical/sacramental denominations. Church of the King in Valdosta, Georgia, mentioned above, is probably the best-known inclusion church of recent years. Networked churches are churches which, having become a part of the CM, have left their former associations but chosen to remain independent. Their connections are based on strong relationships with other like-minded congregations. Most networked churches have come out of the charismatic stream. 5. An Interest in Integrating Structure with Spontaneity in Worship. As God's Spirit continues to move powerfully in the world, new wineskins (structures) are required to contain the power and potential of God's new wine. Most Christian futurists expected these new wineskins to take the form of more open and spontaneous churches with a de-emphasized structure. The spirit of independence so characteristic of North American Christians especially, suggests that this would be like pouring wine into a fish net! God's holy fire is now being kindled in furnaces of faith where liturgical forms, once considered lifeless, are no longer creating the fear of moving into error. Liturgies are being reintroduced into the church to bring a balance in worship among all the elements Scripture revealed as necessary for worshiping God in spirit and truth. The word "liturgy" literally means the "work of the people." Through the introduction of liturgical elements, worship becomes the work of the body in praise, repentance, the hearing of the Word, and the celebration of Christ's death and resurrection. Within these forms room can always be found for the spontaneous moving of the Spirit. The historic creeds of the church, especially the Apostle's Creed and the Nicene Creed, are once again giving the body of Christ the foundational roots of orthodoxy. The Book of Common Prayer and other liturgical resources are also being blended with spontaneous praise and worship in convergence churches. The Lord's Supper is being celebrated with a greater understanding of the sacredness of the event, and churches are following the Christian year and liturgical calendar more consistently as a means of taking congregations on an annual journey of faith. All of these expressions give local fellowships a greater sense of connection with the church worldwide and with the church through history. 6. A Greater Involvement of Sign and Symbol in Worship. The contemporary church has begun to reclaim the arts for Christ. Signs and symbols point beyond themselves to a greater truth and serve as contact points for apprehending inward spiritual reality. Banners and pageantry have found a new place in the church. Crosses and candles now adorn processionals in some churches that, for years, had looked on pageantry as the death-knell of a vital faith. Crosses and Christian art are appearing in contexts where they had been absent before. Pastors from formerly "free church" backgrounds are now wearing clerical collars and vestments in worship celebrations. The collar serves as a sign of the spiritual reality of being yoked with Christ—of identifying with and speaking to the church as a whole. 7. A Continuing Commitment to Personal Salvation, Biblical Teaching, and the Work and Ministry of the Holy Spirit. Some who watch the new direction of CM from the evangelical or charismatic sidelines are still skeptical. They are concerned that convergence churches are abandoning their heritage, and that the values of biblical infallibility and personal conversion will be lost or compromised in pursuit of the liturgical/sacramental side of the Christian heritage. Often this concern arises out of negative prior personal experiences with certain expressions of the church or from stereotypes. Those watching from the liturgical/sacramental side are equally as concerned about their churches' embrace of more conservative or "fundamentalist" expressions of faith and practice. The convergence movement is definitely not the abandonment of a stream but a convergence of streams. The work of God is inclusive, not exclusive, bringing forth from each tributary those things which he has authenticated. Such issues as evangelism, missions, and the work of ministry by the power of the Spirit remain intact in this journey. The Spirit's power continues to be released in marvelous ways in people's lives, bringing about conversion, healing, release from bondages, and change in the direction of life. The church's rich and vital heritage in the power and primacy of the scriptural Word has been more completely undergirded as churches give more time in worship to the corporate reading of the Bible. This practice fulfills Paul's admonition to Timothy to "devote yourself to the public reading of Scripture, to preaching and to teaching" (1 Tim. 4:13). Ironically, on Sunday mornings more Scripture is usually read in a traditional liturgical service than in most evangelical or charismatic gatherings. Future Trends It appears that the future of the church will be greatly affected by the convergence movement. Walls between groups and denominations are already becoming veils which can be torn open, giving those from the different branches of the church greater opportunity to experience one another's faith and practice. We can suggest some things to expect by way of future developments. As the convergence movement expands, mainline denominations will find their numbers reinforced and their churches revitalized. As people who are aware of the power of ancient forms of Christian worship join these churches, their devotion will be contagious, reawakening the spiritual life of those who have lost their enthusiasm. Formal and informal educational tracks in the various streams can now become much broader in scope, addressing issues that traditionally have been emphasized in other sections of the church, such as sacramental theology and practice, rites of initiation, patrology, the work of the Holy Spirit, evangelism, and outreach. The convergence movement will open up greater opportunities for shared facilities and ministry. The architecture and layout of newly designed churches will be more accommodating to the worship elements of the different streams of Christian tradition. Approaches to ministry will also converge, allowing a greater diversity of churches to work together for evangelism, discipleship, social action, and body life. The Old Testament's final verses (in English versions) contain the promise that the spirit of Elijah will turn the hearts of the fathers to the children and the hearts of the children to their fathers. While this passage has been used in recent years to focus on the need to return to family values, we see another application: the expression of hope that a new spirit in the church will turn the hearts of this generation of believers back toward the apostolic fathers and others who formed and fashioned vital faith in the centuries following the ascension of Christ. These leaders envisioned and worked for a Christianity that was orthodox and durable, generation upon generation, operating in loyal adherence to the revelation of Christ for his church. The church of the twentieth century now eagerly looks back to these fathers of faith and discovers new life in the forms and structures God built in their midst.