Chapter Three: Identity of the Durban Christian Centre
3.8 Five implicit values that govern Pentecostal spirituality
Well known charismatic figures, for example, Oral Roberts, Hal Lindsey, Jack Van Impe, all assert the imminent return of Christ. At the DCC, in a sermon (preached on the 8th August 2005) the preacher outlined the prophecies that he believed to have already been fulfilled before the return of Christ. He urged the congregation to play their role to usher in the coming of Christ, by being sincere, dedicated Christians and evangelising all those who are not "believers".
Finally, Wessels (1997:365-366) describes the charismatic worldview as being pessimistic, because he believes that the charismatic view of the world is negative, and that Charismatics reject the present world for that, which is to come. In the case of the DCC, his description of the charismatic worldview would be both true and false. On one hand, the DCC does possess a pessimistic view of the world, because of its reference to heaven and the world to come as being a place of good health, no tiredness, and the end of hardships and suffering. On the other hand, the DCC would appear to fit Balcomb's (2001:7) description of the independent churches which is the "move away from the pessimistic world denying premillenialism that characterizes classical Pentecostalism to a more positive form of world-affirming post millennialism..."
the experience of God with physiological feelings such as goose bumps and heat going through the body, emotional feelings such as an overwhelming sense of joy or peace and other occurrences such as "falling under the power of God" or dreams and visions. This may be problematic since it limits who God is and how God works. It seems that some people can only experience God in their church building in an emotionally charged environment offering group motivation and solidarity.
3.8.2 Orality
The DCC continues the oral tradition found in Pentecostal spirituality. This tradition is preserved, through Nellie Roberts for example, who discusses important issues concerning the church and the congregants every Sunday.
She offers "motherly advice" concerning a wide range of issues pertaining to the spirituality of the people, and how they should live their lives. One may not read all the "do's and don'ts" of Christian living in a DCC bulletin or manual, but through this lively oral medium, traditions are passed on to newcomers, for example, "Don't marry unbelievers, don't drink," etcetera.
3.8.3 Spontaneity
Next on the list of Spittler's implicit values is spontaneity, which he describes as
"prized in Pentecostal piety" (2002:1097). Spontaneity generally refers to the lack of formality in the structure of the public worship and the freedom of the congregants and leaders to be "led by the spirit".
A member of the DCC could feel "trapped and out of place" in a worship service where there is a structured liturgy with time allocated for each segment and the service promptly ending after an hour - this is rare if not unimaginable for a charismatic. However, it must be said that the worship services at the DCC do exhibit an order and a system.
Songs at the DCC are pre-selected and rehearsed by the choir. The words of the songs are typed and documented electronically and appear on screens when the worship leader begins the song. The text from which the sermon is preached also appears on the screens. The content of the services illustrates that it has been carefully chosen, rehearsed, and assembled. There are few signs of spontaneity. There are rarely any spontaneous prayers, singing or prophecies that erupt from the congregation, as used to be the case in Classic Pentecostal churches. Singing and a time for joint prayer and worship are initiated by the leaders.
The time during the service that would be most susceptible to spontaneity would be the handover from the worship leader to one of the senior pastors which occurs just before the offering and then again just before or after the sermon.
Public services at the DCC are not structured to allow interventions from the congregants/ those in attendance. The role of those in the pew is to participate in that which is led from the stage/pulpit. Not just anybody (lay people) can spontaneously lead or intervene in the main service. Nevertheless, spontaneous bursts of "Amen", "hallelujah", "praise God", and "preach pastor"
from the congregation are permissible. The DCC leaders would be quick to add that worship services are prepared with much prayer and consideration of the move of God and should there be a unique "out pouring of the Spirit", only then could spontaneity be accepted and invited.
3.8.4 "Other worldliness"
Spittler (2002: 1098) defines "other worldliness86" as the tendency to view the present world as being temporary and Pentecostals themselves as a transient group heading towards the true reality, which is eternity in heaven. Behaviour
"Other worldliness" in the DCC worldview is further discussed in chapter seven
and actions are considered either "worldly", "carnal" or "out of the flesh" or
"godly", "spiritual", or "led by the Spirit".
Spittler (2002:1098) comments on the "fading value" of "other worldliness" in richer, upwardly mobile, economically progressive and culturally affluent Pentecostal/Charismatics, making special mention of those in North America.
This would be the case at the DCC, to some extent. However, the matter is more complex. At face value, it would seem that the upward mobility of the majority of members of DCC is less inclined to be "otherworldly" since their economic progression has brought with it some contentment with "this world".
However, the DCC members do not live in a world where economic progress is the only factor. In the context of the city where crime is a subject brought up at tea-breaks and dinners, the notion of "otherworldly", "a better place", still has its appeal to some Charismatics, but now, only for different reasons.