Roger Ichthus Christian
Forster and the
The
Development
of a Charismatic
Anthony
.
In
1990, commenting Christianity Today highlighted Fellowship
on
developments
247
Fellowship:
Missiology
O’Sullivan
Roger
in
English Evangelicalism, Forster and the Ichthus
for “tremendous church
growth
in
territory
that had… remained obdurate to the witness of historic churches.”‘ In its 1991 survey
of church trends in
England,
MARC
Europe presented
Ichthus
as a model for church
growth.’
as the “fastest
growing
increase.
A
year
later the secular
press
was
citing
Ichthus
speaking
in similar
terms,
the London
Evening
Standard
church in Britain.”3 The Ichthus
Fellowship began
in 1974 with 16
people; by 1979,
the
fellowship
had
grown
to over 200 and
by
1989 to
nearly 2,000.’
Ichthus’ wider influence has
grown concomitantly
with its numerical
There can be
very
few Christians associated with the Charismatic movement worldwide who have not
sung
one of the
many modem
hymns
written
by
Graham
Kendrick,
Ichthus’
writer.
Further,
there are an
increasing
number of
Christians, outside
Renewal,
who are either
participating
in the “March For Jesus” or who have been
inspired
to
adopt
in some
way
the “Praise March”
idea.
In its
setting,
Forster’s
Prophet-Song
many
and
practice may
be said to
theology
represent
an
upheaval,
if not a small revolution. While he is a product of Renewal, Forster has himself influenced that movement
theologically and
practically, especially
in the area of
evangelism.
While he has not
been
unique
in this
contribution,
he has been to the
fore,
and even in
embracing
the ideas of others he has
given
them a coherence
and, thus, a force
they
would not otherwise have had. In
part,
his
impact may
be attributed to
timing,
in other
aspects
his influence is tied to the
very nature of his vision. While some
pioneers
of Renewal were
preoccupied “building up saints,”
Forster was
applying
the
spiritual
discoveries of Renewal to
reaching
those outside the Christian faith
altogether.5
5
Evangelicalism: Signs, Christianity Today,
(London:
‘David Neff and
George
K.
Brushaber,
“The
Remaking
of
English
Wonders,
and Worries in the Land of
5
Canterbury,”
February 1990, 30.
2 Peter Brierly, Christian
England:
What the
English
Church Census Reveals
MARC
1991), 145-150.
‘ Peter “Feel Europe, Martin,
Me, Touch Me, Heal Me,” E SMagazine, March 1992, 32. ‘ Martin, “Feel Me, Touch Me, Heal Me,” 31.
‘Neff and Brushaber, “The Remaking of English Evangelicalism,” 31.
1
248
Forster’s
Conversion
evil. Such observations
War-provided
however, actually precipitated Chesterton’s
and
University
Years
.
he had the
opportunity
to
landlady-who
emotionally
Bom in
1933,
Forster’s formative
years
were lived in the Second World War era. As a child he seemed both
intelligent
and
sensitive, acutely perceiving
that human
beings
have a great
capacity
for
good
or
focused on the atrocities of the Fascist
regimes of
Germany
and
Japan
on the one
hand,
and the
great
boldness of the individuals who stood
against
them on the other. Two such
men, Martin Niemoller and
Toyohiko Kagawa,
hear
personally,
and was moved
by
the fact that both were Christians Their
religion
and that of his Brethren
supported Roger
and his brother when
they
were evacuated
during
the
two memorable
challenges
from the Christian faith. A third was his brother’s own conversion. It was about five
years later,
in
learning
about the life of Francis of Assisi that events
a spiritual change in Roger himself
Reading
G. K.
biography
of the
Saint,
Forster recalls that the book made a very deep impression on him. As with Niemoller and
Kagawa,
it was the
practical expression
of that faith that
spoke
loudest to his heart. In Francis’ love for the
leper,
Forster saw
“something
It was this
hope
that
challenged
him to
By
the time of his
entry
into
Cambridge University
one
year
later in 1951 to read
Mathematics,
the
Scriptures
had
grown
into a fairly systematic
study.
There were two decisive occurrences which were immediate to
solve the world’s
problems.” read the New Testament.
Forster’s
becoming
a Christian.
narrative took on
that would
help
this interest in
Matthew,
First, having
considered
Mark and then Luke’s account of the life and
teachings
of Jesus
Christ, Forster was
reading
Jesus’ attitude toward Peter’s
denial,
when the
a
deeply challenging
tone. Christ’s
response
was one that
said,
“All
right Peter,
I know how
you
feel and what
you
are
like, but I am still
your friend,
and I’ll be around the comer when
you
need me.” There is the
loyal
love of Christ that Peter could not bear. It broke his heart. Forster later recalled that
during
this encounter with the denial
story,
he heard God
saying
to
him,
_
“That is what My love is like. You understand that, don’t you?” It was not the sort of “God is love” hanging up in the sky, with a silver
some sort of idea or ideal. It was
lining round it, vague something down to earth in flesh and
blood, in the flesh and blood of Jesus, and it meant something to me.’
narrative on Peter’s
adoption
of with the biblical
A second event was also instrumental in Forster’s
Christian faith. A few
days
after his
experience
denial,
he was invited to an
evangelistic meeting where the
preacher, Hugh Gough,
was
speaking
on the death of C?fist. 6 Roger Forster, “Are You a Christian?,” sermon transcript, 3.
2
249
you,’
happened.”‘
From here on Forster spiritual
activities. within the
Cambridge framework,
“I knew that God was
saying
to
me,
‘This is how much I love
you. “‘
It was this sense of the divine love that called forth a
personal response from Forster. He
remembers,
“I
prayed quietly
in
my
own
heart,
‘Lord Jesus if you are like
that, please
take me to be
your
fiiend and to serve
and I went back home and I knew that
something
diligently
had
applied
himself to a
variety
of
meetings
Christian Union
(CICCU)
He attended the
majority
of Christian
Inter-Collegiate
whether for
prayer,
Bible
study
or
evangelism.
It was
by his own
reckoning
a
year
of intense
spiritual desire,
“I was
absolutely hungry
to know God.” At the end of this
Cambridge
was to
experience
what he was later to describe as his
“baptism
in the
Holy Spirit.”
just pulled
period,
Forster
presence, amazing. God,
“Out of the blue” the Holy Spirit just fell on me. I was reading a book that
the Bible to pieces, but it quoted the text, “Simon, son of Jonas, do
was you
love me?” The Spirit of God just fell on me, and I knew that God
asking me that. I just couldn’t say it at first, it seemed so ridiculous… so I began to weep and the Spirit of God was running through me… the
the love of God was just terrific. God loved me, it was
I shut
just
my eyes and put my hand out as though I would touch He
was there. That went on for three days….’
Forster’s Christian
development “Almost
immediately,”
Forster Scriptures
in a way that…
later
years
that Forster
subsequent
“conversions.”
and
intellectually. “it made me
open
to the
it was
only
in
and
This
“baptism
of the
Spirit”
was to have a
profound impact upon
both
experientially
testifies,
my
closest
peers
were not.” I came to see Scripture,
he
says, “livingly
and
radically.”‘° However,
appreciated just
how much difference this experience
was to make in his life and in his ministry.”
This event
was,
in
fact,
the first in a number of successive
There were to be three
more,
all of which were either to coincide or be close to his
college years. First,
the powerful
affirmation his
baptism
with the
Holy Spirit brought
to the Bible as the word of God led Forster to conclude that the same
Spirit must be the chief
agent
of its
interpretation.
to a hermeneutical model in which the true
understanding
is said to derive from the
interplay
of natural human
cognitive faculty
This conviction
gave
birth
of
Scripture
‘ Roger Forster,
interview with
author, Ichthus office,
17 December
1991, transcript,
15-16.
8Forster, interview, 17 December 1991, 15-16.
17 December 1991, 4.
”
letter to author, 26 September 1993.
Forster, letter, 26 September 1993.
‘ Forster, interview, ‘*Forster,
3
250
with
supernatural “inspiration,”
commissioned
rather than the
“Scriptural”
Second, through reading
the
“revelation” from the
Holy Spirit,
what Forster calls
the latter
taking priority.
account of
Elijah’s ministry
Forster was struck
by
the fact that God
the
prophet
to serve the “unsound” northern
kingdom
kingdom
of the south. Forster
reports: “From that
day
on I realized that I had no
right
to
judge
or criticize a man’s ecclesiastical associations.”12
Third, through reading
of God’s
in the life of Hudson
“immediately challenged
to trust God in the same
way,”
and did so “as
providential
provision
far as I knew how.””
Forster’s encounter
sentiments
Taylor
Forster
felt
His David
thoroughly knowledge
with the
living
God stood in stark contrast with the somber
reality
that was the
study
of
theology
at
Cambridge.
are reflected in the words of a
contemporary, Watson: “Much of the
dry dusty
stuff we were
studying
seemed
What on earth did it have to do with the
destructive. of God?”‘4
However,
Watson
acknowledges
that even this
atmosphere
served to stimulate intellectual
inquiry
within students.
It was invaluable being made to think
through carefully the
most basic
issues of the Christian faith. How far could the Bible be trusted as the word
of God? What was the nature of its inspiration and authority? Why was the
cross so central to the faith? What was the atoning work of Christ? How
convincing
was the evidence for the resurrection? Indeed, how sure could
we be about anything concerning matters of faith?15
Pre-conversion
offer,
seemed confirmed in Forster’s the midst of
“burning heretics, politicizings,”‘6 however,
suspicions
that institutional
Christianity
had little to
study
of Church
history.
Even in subjugating natives, intrigues
and
the
gospel
there were those who
were for
rather
than for
the “church.” Those men were to add further
inspiration and
courage
to Forster’s
existing
determination to walk the same
path.
A Period
of Theological
Experimental
Upon leaving Cambridge
Growth and
Church
Planting
began
two
years
of
in
1954,
Forster
National Service as an Officer in the
Royal
Air Force. This
period
was to be attended
by
a number of
important
and unusual events. The Air Force Base witnessed a “powerful move of the
Spirit.”
In the
space
of one
period
of six weeks there was such a rise in
religious
interest
“Forster, interview,
Stoughton, 1983),
Forster, interview, 17 December 1991, 5.
17 December 1991, 10.
“‘David
Watson,
You Are
My
God: An Autobiography (London: Hodder and IS
36.
16 Watson, You Are Aly God, 38. Roger Forster, Lectures in Radical Church History: Introduction, transcript, 1.
4
251
among
the airmen that 160 Bibles were sold. The
proliferation
in Christian
activity
was to
continue,
so much so that the
Commanding Officer took an interest in what was
happening,
and an Air Commodore on an inspection commented on the “unusual
atmosphere.”
These
developments provided
Forster with the
opportunity
to
put into
practice
his vision for an
“organic church,”
one which had been inspired through dialogue
with G. H.
Lang”
and others he met while at college. Meetings
were held
regularly
in “The
Lion,”
a bar
room,
and were of an
informal,
interactive nature. Each member of the “congregation”
was
encouraged
to offer
extemporaneous prayer,
words of
encouragement,
a reading from the
Scripture,
or lead in the
singing of a
hymn,
all it was
hoped
in sensitive
response
to the
leading
of the Holy Spirit.’8
Chairs were
placed
in a circle to
emphasize
the absence of a
clergy-laity
distinction and to reinforce the idea of the universal priesthood
of all believers.
News of what was
happening
at the RAF Base
spread, consequently Forster and a fellow Officer were asked
by
a number of Christian groups
in the Air Force and local churches to lead various
spiritual endeavors in the three counties of
Devon,
Somerset and Wiltshire. They
also undertook
evangelistic
work most weekends in the resort town of Weston
Super
Mare.
Another
important
influence
resulting
from Forster’s time in the English
West
Country
must be his
proximity
to a fellowship which was a forerunner, and
possibly
the
forerunner,
to the Charismatic movement in Great Britain.” Established in 1949
by
David
Lillie,
this church was to host a number of conferences in the late 1950s and
early
1960s whose attendees-which included Forster-reads
today
like a Who ‘s Who? of the
independent
Pentecostal/Charismatic sector in Britain. These include Ben
Allen,
Willie
Burton,
Cecil
Cousen,
W. B.
Grant, Ren
Jackman, Bryn Jones, Edgar Parkyns,
Graham Perrins and Rae Shaw. While Forster had little to do with the
group
while he was in the Air Force, he was to visit several of the conferences where a number of
“G. H.
Lang was somewhat of a loner, having
been marginalized first
by the Exclusive and then by the Open Brethren for teaching that the
were
ministry and gifts of the
Spirit equally contemporary
as
Apostolic. Though
his
classical
theology approximated Pentecostalism, Lang
was not favorably disposed in that direction, questioning
the reality of much of what he saw in the Pentecostal scene, and finding their denominational emphasis contrary to his own understanding of church. See Lang’s biography, An Ordered
Life (Exeter, England:
Paternoster Press, 1959).
18Forster, interview, 17 December 1991, 20.
“See Peter Hocken, Streams of Renewal: The Origins and
the Charismatic Movement in Great Britain
Early Development of
(Exeter, England:
The Paternoster Press, 1986), 32.
5
252
these
people
were to
impact development, particularly
Forster’s
theological
and
practical of
evangelism, gospel
in the areas
ecumenicity,
and the work of the
Holy Spirit
in healing and deliverance.
Forster’s attendance at these conferences coincided with a
period
of church
planting activity.
On
completing
returned to his
parents
home in London to
contemplate
Financing speaking alongside
himself
through tutoring engagements
his National
Service,
Forster
the future. Mathematics,
he took as
many
He
subsequently
worked
with
as were offered.
a number of churches as an
evangelist, interspersed seeking
to establish five of his
own,
but Forster recalls that
“they
were all absolutely
hopeless,
older men moved in and moved me out!”‘O
From this series of
“failures,” ministry.
He was
particularly indeed,
at the
time, according
two
particular
development
he
persevered
in a
busy
itinerant
led
to his
popularity among
spiritual
in demand to lead
university missions,
to Alan
Spicer,
Forster
“probably more
university
missions than
anyone
else alive.”2′ There are
perhaps
factors which contributed
students. The 1960s and 1970s were a time of unusual
in British
university
and
college
Christian
Unions,
with many
students
experiencing
a
baptism
in the
Spirit
and manifestation of supernatural gifts;
two issues he was keen to address
approach
to
evangelism appealed
to the
college
mind because of his
intellectual slant.
In
addition,
his
Forster’s itinerant
ministry provided
the freedom and
opportunity
associate with a wide
variety Evangelical, though
not
exclusively independence
to of Christian
perspectives, largely
so,
as well as a
high degree
of
proclamation
politically
concerned.
According
to Forster’s relationship
in
thought
and
practice.
Close association with student groups proved
beneficial from the
perspective
of interaction with those most
likely
to stimulate his own distinctive Christian
proclamation,
which is
intellectual, zealous,
was he in
complete
radical,
socially
a and
the
development
of his
and its leaders was
and
priorities
recollection,
with the Charismatic Renewal
somewhat
undulating.
Neither at that
time,
nor in the
following decade,
accord with the movement. Sometimes he felt discomfort at what he
saw;
other times he felt
uneasy
at what was absent. No one
group
within its streams
precisely
reflected the values
of Forster’s own vision. This
qualification
in his
Spirit,
Bromley, England.
1OForster, interview, 21 17 December 1991.
Alan Spicer, Assistant to Roger Forster, interview with author, Ichthus Office, 27 September 22 It was
1990.
during this time that Forster authored two small booklets, Filled with the
and
Baptized with the Spirit,
both
published by Send the Light Trust
in
6
dislike of
denominationalism, resistance to
organizational
253
relationship
with the Renewal is not to
say
that Forster did not look for a
group
with whom he could share a sense of
community,
nor that he was
unwilling
to throw his lot in with others.
Rather,
Forster realized with the
passage
of time that his belief in the
priority
of
evangelism,
his
his commitment to
personal piety,
his
hierarchy was,
in the
end,
found nowhere else but in himself and a few like-minded individuals. 23
What has
happened
is that Forster has become a leader of Renewal in his own
right,
and that Ichthus has come to
represent
a distinct stream within that movement. What accounts for this
development? importantly,
Forster’s distinctive
understanding
in the late 1970s and
early
1980s
proved
time had come.
Subsequently,
terms of church
growth
and
planting
has reinforced this vision. We
may also cite in
support
of this distinctive stream the
emergence
of a new
of
leaders,
such as Gerald
Coates,
who had established a friendship
with Forster in earlier
years, together
with others who were simply open
to new ideas as additional
explanatory
factors.
vision-whose
generation
The
Founding,
Most in presenting the
gospel to be an
approach-or the success of Ichthus in
Growth and
Development of the
Ichthus Christian
Fellowship
In 1969
Roger
and Faith Forster returned to Forest Hill “in
response to the
very
clear
leading
of
God, “24 to continue
in an itinerant
ministry of
evangelism
and Bible
teaching. They joined
Honor Oak
Fellowship, which itself has a radical
history.
It was founded at the turn of the
century by
T.
Austin-Sparks-who Watchman Nee-as a self-denial and
corporate writings
of
Austin-Sparks “organic”
The next five-or-so
influenced the
writings
of
community” emphasizing
teaching
on the influential was “the
strong
“neo-brethren
life.” Forster had been attracted to the
because of the latter’s
nature of church.
Particularly
place given
to the Cross in
removing
self and the flesh in order that people
can live together in relationship.””
years
was a time of
establishing relationships with
other, like-minded,
local
Christians,
who would
pray
for them and the work. Forster formed teams of
people-mainly
and work with him in
evangelizing villages,
towns and universities.
During
this “full and
rewarding
students-to train
time” Forster
recollects
a
growing
Stoughton, 1988),
26 Forster, letter to author, 17 March 1994.
24 Forster,
interview, 17 December 1991, 22.
Roger Forster, “Ichthus Christian Fellowship, Forest Hill, London,”
in Ten New Churches, 2′ ed. R. Forster (London: MARC
See Andrew
Europe, 1986), 49.
Walker, Restoring
the Kingdom, 2nd edition (London: Hodder and
54.
7
254
desire to see a truly organic church
again
came to the fore: “we
longed for the
reality
of a New Jerusalem
style society.””
In 1974 Forster sensed a call from God to establish a
permanent itinerant
team,
and
Roger
and Sue Mitchell were asked to
join Roger and Faith. At the same time
Roger
Forster and
Roger
Mitchell were among
the initiators behind the
Evangelical
Alliance’s “Power in Peckham”
evangelistic campaign. During
the work of the
mission, Forster and Mitchell discovered other Christians in the area with a similar burden for
evangelism.
With the conclusion of the mission
they were keen to consolidate the vision and so committed themselves to continue
evangelizing
the area. The idea was
presented
to several local churches-including
Honor Oak-but none
responded positively.
“We were not
asking specifically any
local
church-including
Honor Oak-to
join us,”
Forster
recalls,
“we
only
wanted local churches to recognize
what we were
doing
on behalf of the whole Church. “28 The group eventually
asked Forster to lead them in the formation of a new church. After
prayerful
consideration he
agreed,
and the Ichthus Christian
Fellowship
was bom a month later in
September
1974. That original group
consisted of 14-16 adults and a few children
meeting
in the Forster’s home.
Though
both the Forsters and the Mitchells were committed to a Charismatic
expression
of church
life,
it was not an
understanding shared
by
all the
founding
members.” This difference in
perception reflects the fact that the Ichthus
fellowship
was not bom
primarily
out of a “Charismatic
reaction,”
but “with a desire to
evangelize
the world.”3o
Mission,
that
is, evangelism
in its local and wider
expression,
was seen as a
calling given
to the whole church for the whole
year,
not something
distinct for
specially gifted
saints to exercise on a two week “revival” outreach. The nature of the Great Commission was interpreted
as
“incarnational,”
that
is, bringing
the whole of Jesus’ ministry
into
people’s lives,
his works as well as his words. From Ichthus’
inception, therefore,
there was an
emphasis
on
joining proclamation
with
“prophetic” political
and social involvement.
Jesus did
supernatural things,
like
feeding
the five thousand and raising
the
dead,
but he also
spent
time with the children and washed feet. Forster believes this
integration
of “words and works” reflects Jesus’ own
ministry.
Forster,
“Ichthus Christian Fellowship, Forest Hill, London,” 49. 28Forster, letter, 26 September 1993.
29Forster, interview,
17 December 1991, 18.
30Forster, interview,
17 December 1991, 18.
8
community. doing through Him,
255
“Jesus Action” is the name of the social action arm by which we serve the
Just as Jesus said that the works that He did, His father was
so we believe Christ’s hand is doing in
works and
us, doing good
bringing glory to the Father (Matthew 5:16). These works are very leave Jesus behind when we have finished
different from humanistic activities and aims. We want to reveal and
serving. 31
“committing
A true reflection of “koinonia” for Forster meant
ourselves to one another and
sharing
our lives as
fully
as we could.”” In the
early days,
koinonia took
expression
in house
groups,
weekends away,
social
events,
indeed
anything
that
helped
in the
sharing
of lives. As Ichthus
grew
in size this initial church/house
no
longer practical structure-Celebration,
and it was Congregation,
celebrations together
for congregations
spiritual “presence”
non-Christians.”35
important
from the
beginning.
group
framework was replaced by
a three fold Cell-“not
inspired by anyone
and
envisioning.
The
for shared life.
Finally,
for
has, therefore,
been approach
aimed at
except
the
Scriptures
and later Howard
Snyder’s
book.”33 The
monthly
are occasions when the whole Ichthus movement comes
worship, encouragement
are smaller units which are
analogous
to local churches whose main role is to facilitate
worship, provide teaching, promote
a
and
give opportunity
discipleship
and local
evangelism
there are
Neighborhood groups.34
Local “on the
job” training
was seen as the biblical method for equipping
the saints
intellectually, emotionally
and
spiritually
“for the work of
ministry.”
And for this
practical training,
Forster
claims,
“We wanted
ordinary
men and women to find themselves
part
of an
army
of workers who did not feel ashamed or
put
down when confronted
by
“One on one”
discipleship
This relational
providing
for the needs of new and older Christians which could not be met in the house
group setting. Again growth
necessitated
change,
“one on one”
discipleship gave way
to a two tier
approach.
believers
coming
from both churched and unchurched
backgrounds, became clear that the latter needed more basic instruction. “Start Rite” classes served as an introduction to the Christian faith followed
by
Into
Spiritual Health).
For mature Christians who sensed the call of God into “full time” service, a twelve month intensive
began
in 1979. Its aim
today,
as
then,
is to
give theological training
and
practical experience
in
evangelism
and church
FISH
(Forward
program
“Network”
J2Forster, 13 Forster, letter,
With new
it
.
“Forster,
“Ichthus Christian Fellowship, Forest Hill, London,” 68.
“Ichthus Christian Fellowship, Forest Hill, London,” 29.
26 September 1993. The book Forster refers to is Howard The Problem
Snyder,
of Wine Skins: Church Structure in a IL: Technological Age (Downers Grove, InterVarsity Press, 1975). “In
35
August 1993 there were 90 Neighborhood Groups.
Forster, “Ichthus Christian Fellowship, Forest Hill, London,” 54.
9
256
evangelistic
planting.
It
provides
four hours of lectures
per day
and “two on one”
and
ministry training
in the afternoons and/or
evenings. The
theological
curriculum of the
program
has been extensive over the
some 110 different
topics.
years, covering
version of “Network” was
begun.
students,
somewhat emulates similar
programs
Mobilization
(OM)
and Youth recently,
flexible
opportunities students,
church
leaders,
In 1982 a month
long
“The
July Project,”
aimed at
offered
by Operation With A Mission
(YWAM).
More
and others to
spend varying
with
every
member of the
have been
given
to Bible School
evangelists
amounts of time
observing
and
learning
from the Ichthus
experience.
Plurality
of
leadership
was seen as the natural outcome of Forster’s s concept
of
“organic” church,
or
“body
life.” The first
leadership
team of four men was chosen in consultation
Fellowship.
In
looking
for
possible leaders,
there was one over
riding
to Forster: “We
only
wanted
people
in the ultimate
leadership
of the church who had
evangelistic
ministries or had
consideration,
according
an
evangelistic
heart.”36
team” which
incorporated others, including
women.
upon
the
church,
“Charismatic
gifts,”
a
prior
Kendrick,
a
In 1984 the
leadership
structure was
expanded
to include a “ministry
most of the
existing
Elders
plus
several
As with
commitment to the biblical
validity
of women leaders was not
imposed
but Faith Forster and later Sue Mitchell were recognized
as leaders when the
Fellowship
itself moved to affirm them. In 1985 the
ministry
team was
joined by
Graham Kendrick “who has an exceptional prophetic ministry
in song,”37 and Ken
McGreavy,
who had
almost since its
inception.
in his own
right
from the mid-1970s who
popular
in
universities,
evangelistic priority
within the Ichthus
ethos,
Forster’s own
university
and a desire for church life. In 1986 the
ministry
team was joined by
another man of considerable
experience,
Ghanaian bom Kofi
worked with Ichthus singer/songwriter/evangelist was
particularly
background,
Osafo,
an inner
city evangelist.
was
initially
attracted
by
the
In addition to this Elders
Ministry
Team,
there were in
May
1993
thirty
full-time
evangelists
and church planters
called “Ichthus Christian Workers.” Most are
graduates
of the Network
Training Program
and have a two-fold
ministry
of
pioneering work and
helping
to train the current Networkers. None of the various levels of leadership receives total financial
support,
but
each-including
‘6 “Because,” Forster adds, “I have seen so many dying churches built
teachers’ who drew into themselves instead of
upon ‘great
pushing out into the world.” Lecture, “The Ichthus Christian Fellowship,” given in Copenhagen, n. d.
“Ichthus Christian Fellowship, Forest Hill, London,” 57.
‘
“Forster,
10
257
Forster himself-looks “to the Lord to
supply
their needs to some extent.””
The need for structure has
always
been
part
of Forster’s vision for Ichthus. Some think of
organization
as antithetical to a
truly Charismatic
expression,
and
certainly
it is when it takes the
pure
form of an institution or
promotes professionalism. However,
structures in themselves
actually
assist the church’s
work,
and
indeed,
are essential to it. Forster notes of those churches
eschewing
structure that
they “have blessed
euphoric times,
but never move an inch.””
Conversely, he attributes
many aspects
of
early
Methodist
growth
to John
Wesley’s s organizational ability. Empirically,
structures hold
family
life together in a
regular
household. The same is true in the
family
of God. The
Spirit himself is the author of order. He calls and he anoints
specific
men and women to
particular gifting
and ministries. He then affirms these through
the wider
body
of Christ. Structures are meant to serve the people
of
God,
not dominate them.
Arguments
for
“shepherding,”
or claims for
divinely
sanctioned
authority,
often sound
good,
and
appeal to those who
long
for
strong leadership; however, they
often
produce
a slave
mentality,
thrive on
legalism,
and
perpetuate
an artificial leader/follower
dichotomy. Forster, consciously
aware of these dangers,
has
sought
to avoid them with a
prayerfully pragmatic approach which,
he
claims,
“…
basically
lies behind
everything
we do here at Ichthus.”‘ The
great advantage
in admitting that the structures you
have are
pragmatic,
he
says,
is that
you
can answer them back. Ichthus’ structures are
designed
to be dismantled when
they
cease to do the
job
for which
they
were
created-equipping
the saints. Forster philosophizes:
.
This kind of structure doesn’t put an emphasis on people, but in what they were meant to
accomplish.
It doesn’t
say
that the office of apostle is particularly important,
neither does it say that the person is
is the for
particularly important,
what matters
purpose
which the
apostle exists
is actually
attained-however it is going to be done. It is not
important
that we have men called apostles, but that we have people doing the work or “apostle-ing. “4
For the first five
years
Ichthus’
worship
services
were-compared
to what was to follow-more “traditional.”42 This
author,
who attended Westminster
Chapel
at the
time,
did not find his visits too much of a
” Fomter, 39
“Ichthus Christian Fellowship, Forest Hill, London,” 57.
Roger Forster, “Session Two, ” Leadership Conference, transcript, 2. “Session
‘°Forster, Two, ” 41
” 4.
3.
42 Forster, “Session Two.
Forster comments, “never traditional, quieter yes, but never like an Anglican or Baptist hymn
sandwich.” Forster, letter, 26 September 1993.
11
258
shock. An hour of
worship
and
open prayer
was followed
by
a tea break before the
preaching.
The latter tended to be
expositiona1,43
and controversial issues such as the
gifts
and
baptism
of the
Spirit
were
“worked towards.”
Accordingly,
expression
was
the move to an
overtly
Charismatic
gradual.
Forster tells the
story
of the events which led the
Fellowship into a deeper Charismatic
experience
in the
following
manner:
prayer,
really consequently
We began to pray for the sick. We used to anoint folk and pray for them in the meeting. We did that more and more from about 1979…. We didn’t see much until one lady was
Phil
remarkably healed. Then very dramatically
Reynolds was healed of a tumor on the brain, then came my son. We had
prayed for many people in between and had not seen many answers to but in
1982 after we had broken
through
with this
healing,
it carried the whole church. You see at that time it was almost evenly divided on the issue. There were those who were praying, “Your will be done,” and there were those who were praying, “This is what God’s will is,” and that
led us
through
to a more distinctive
position
on
healing
and
with it, “deliverance.” The two things went hand in hand. 44
healing
in an
evangelistic cautious of these
developments,
The Networkers were the first to exercise the charismatic
gifts publicly. Some of the trainees were from a Renewal
background,
not,
both were to witness a variety of spiritual
manifestations,
context. The
leadership
team were at first
others were
including
though fearing
the
speed
of events
a
fellowship-wide
rather than the events themselves. In
response,
leadership
conference was
planned.
Ian Andrews45 was invited to teach on the nature of
spiritual gifts
and their
proper
use. The
teaching
experiences,
“By 1984,”
Forster
were
praying
for the sick and
seeing `signs
and wonders.’
‘going
out’ in the
Spirit,
and so on. “46
affirmed the Networkers open
to similar manifestations.
Those
looking
from the outside fellowship
was
heavily
influenced
and
encouraged
others to be
remembers,
“we
People
were
may
conclude that the Ichthus by
John Wimber and the “Third
development,
while
independent,
Wave” movement. Forster notes that Ichthus’
possessing many parallels
with “Third
Wave,”
has in fact been
quite
and
prior to,
a
public
awareness
Forster, interview,
of Wimber’s and
Kingdom, Forster, interview,
43 As of October 1993, Forster has preached expositional sermons through Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges,
I Samuel, II
Samuel, Ruth, Daniel, Isaiah, Mark, Romans,
Hebrews and Revelation. His series from Joshua is at present being transcribed and edited for
17
publication.
4′
December 1991, 19.
“Ian Andrews is widely recognized as Chard
evangelist with a healing charism ….South Chrad has exerted quite an influence on the House Church movement with its emphasis on the supernatural and the miraculous.”
Walker, Restoring
the
35, 41.
17 December 1991, 19.
12
Wagner’s
teachings.
“Although,”
259
he
adds,
“these ministries
coming
later are honored and welcomed
by us.”4′
In 1983 Ichthus undertook its first church
plant, although
not
by design.
The
Fellowship
was
approached by
a failing
Baptist
church for
help.
Assistance Networkers.
was
provided
plants
in the
supply
of a number of
In the same
year, growth
within the Ichthus
Fellowship necessitated the
acquisition
of an overflow
building,
which was secured in the form of a London
City
Mission Hall on a
municipal housing estate. This
building proved
to be Ichthus’ second
plant.
As Forster comments,
“It was
only
then that we
began
to think
strategically
about
Since
then,
Ichthus has
grown
to number 28 churches in the London
area,
and two in the Middle East. The London churches reflect
of the British
capital,
one church
especially
18 different races in attendance. While we cannot conclude from this
diversity
that Ichthus has overcome the
polarity
that divides churches
along
cultural and racial
type,
there has been a degree of success in melding
differences,
or
perhaps subsuming
them under the
the ethnic
multiplicity having
about
gospel imperative.
Between 1990 and 1992 Ichthus
expanded
its
community
outreach ministries
considerably.
The
fellowship
established a Primary School for inner
city children;
life skill courses for the
long
term
unemployed;
literacy programs
for
immigrants; central Soho
providing
people;
“Jacks
Basement,”
organization
world,
as well as educate
“Alleycats,”
an
evening
cafe in
arts
project
which aims to
an
concerning
the
injustice
and
free meals and drinks to homeless
young
a
community
meet
people
where
they
are
at;
“Kettle of
Fish,”
a theater
company which seeks to
perform plays
with a
spiritual
and social
challenge
to both Christian and secular
community;
and
finally,
“Just
Trading,”
which seeks to
import goods produced
in the
developing
consumers
causes of poverty in developing countries.
This increase in social
activity
in no
way represents
a detraction from Ichthus’ more traditional missions
emphasis.
In 1993 a
specific goal was set to establish ten church
planting
bases in England by the end of 1994. At the same time
Ichthus
restated its
policy
“to contribute to the
completion
of world
evangelization
and wonders.”49
Specifically
in our
generation by planting
has been the Turkic World
churches which make
disciples
of the wholistic
gospel
of words, works
targeted
(Albania
to
Mongolia)
where the
goals
are to set
up
a chain of church plants
in
major cities,
to recruit 200 workers
by
the
year 2000,
to
“Forster, letter, 26 September 1993. “Forster, letter,
17 March 1994. 49 Jchthus Missions Policy, February 1993.
13
260
area reflects the
“Networld.”5° germination
establish
prayer
teams to visit and
pray
for the
target areas, and,
to provide
for
training through
a
special
stream of the Network
Program,
The concern for this
geographic
of an involvement which
began
in the late 1970s and
early 1980s,
with the establishment of a church on
Cyprus by
one of
Forster’s
long
term
associates,
Ray Mayhew,
and several Bible
smuggling trips
into what are now former Soviet
republics.
National and International
Ichthus’
Forster
himself,
as a representative
responsibilities
community.
active
presenting committees
Influence
of Renewal, has
long
been on the
and the broader Christian
was intertwined
Social
forefront with those who have
sought
to
bring
attention to the social
of the Christian faith. Forster’s mission in
raising
the social consciousness of believers
extends,
not
only
to the
Charismatics, but to the
Evangelical constituency,
As we have noted Forster’s conversion
with a
strong
interest in the
practical
dimensions of believing, as do the lives of his earliest
spiritual heroes,
Francis of
Assisi,
the
Anabaptists and John
Wesley.
His first articles in 1970 bear witness to this same practical
theme. 51 Forster’s burden here has led to keen association with modem “radical”
groups,
and
others,
who
embody
a clear affirmation of the
gospel’s implications
for social service and
justice.
He has been
papers
and
sitting
on various interdenominational
promoting
this social dimension. Between 1988 and 1990 he was involved in three
major
international conferences. He
presented
“What Can Charismatics and
Evangelical Activists Learn from Each
Other?,”
at Sierra
Madre,
California.” He was a member of the
planning
committee of “The Good News of the
described as “An International
Social Concern and Renewal in the
Spirit,”
and in 1990 he was invited
II Conference in
Manila,
which affirmed the role of social involvement as an
aspect
of the
gospel imperative.
a
paper entitled,
Kingdom”
to attend the Lousanne
This social dimension of Forster’s
Consultation
on
Evangelism,
March 1994 he delivered a paper in Malaysia-“How Warfare Address Social
Injustice
and
Oppression?”-to
Kingdom
and
Spirit
Consultation”
ministry
remains
significant.
In
Should
Spiritual
the
“Word, conference.53
Theologically,
his
commitment to social
justice
is expressed in his
affinity
to what
may
be
(1970): ‘2 roger
5ØForster, letter, 17 March 1994.
‘1 For example, “Great
Works, or Much Fruit Which?” A Voice of Faith, 3Q
3-8; “The Salt of the Earth,” A Witness and a Testimony 48 (1970).
Forster, “What Can Charismatics and
from Each An International Evangelical
Social Activists Learn
Other,” Transformation: Dialogue on
Social Ethics 5
Evangelical
(October/December 1988): 3-7.
letter to author, 17 March 1994.
“Forster,
14
called the “Herald Press
Circle,”‘ and John Howard Yoder.
arguably every significant
that
constituency. Amongst
261
whose authors include John Driver
catering
to Christian
As a
preacher
and
evangelist,
Forster has been invited to
speak
at
Bible convention
Renewal within the United
Kingdom,
as well as
many groups
outside
the
latter,
the most influential forum has been the
Spring
Harvest Bible Weeks
which,
for over a
decade,
has
as Britain’s
largest
Christian
gathering. Through
its
been
distinguished
medium,
tens-if not hundreds-of the
opportunity
thousands of Christians have had
been
important. Recently, Harvest’s executive Board.5s
Friendship,
or at least
cooperation,
to hear
Roger,
as well as
Faith,
Forster
preach
and teach. The role
played by
other
leaders,
staff and members of the Ichthus
fellowship
in seminars and
counseling
at this event has also
Faith Forster has been
serving
on
Spring
proximity-theological
with other leaders in Renewal has
Gerald Coates
(Pioneer
increasingly
allowed Forster
input
into the
movement, though
it is his
and
practical-with
Ministries)
and the American-based Youth With A Mission
(YWAM) which has
provided
the
greatest opportunity
for
reciprocal ministry
and fellowship.
More
recently
there has been increased
cooperation two other
large
London
churches, Holy Trinity, Brompton (Anglican)
and
Kensington Temple (Pentecostal),
with
especially
in the
provision
of
city
wide
prayer meetings
and “Celebrations.” The late 1980s saw the establishment of a more formal association with a number of churches in the British Isles and
Europe.
These “link” churches now number
of this association
commitment of one Ichthus Team Member to visit the link church on a
about
140. The nature
regular
basis to share
expertise
proclamation
The
reputation
primarily
involves the
and
knowledge,
and
give
churches
and
especially
of
Roger
access to mission teams and
training programs
based at Ichthus. The purpose
of association
is,
of
course,
to activate the church-wide
gospel
of words,
works and wonders.
of the Ichthus
Fellowship,
Forster,
was what
initially
led John Wimber to contact him in 1984. Since then a
degree
of association between the two men and their respective
churches has taken
place, latterly extending
to the “Kansas City Prophets.”
In a similar
fashion,
Reinhard Bonnke became aware of the Ichthus
emphasis
on
evangelism,
and contacted Forster with a view
” Roger
“Herald Press, based in Pennsylvania, largely publishes books on the movement or books
Anabaptist
by those who feel themselves inheritors of its Forster himself serves on the
council of the
legacy.
Evangelical Alliance,
is a director of March For Jesus, a Vice-President of Tear Fund and is involved in over 50 other boards of reference, committees, etc.
15
262
to Forster
introducing
Bonnke’s
ministry
into the British
Isles,
a move which has
proved very
successful.56
Roger
Forster has both
spoken
and –
via the Ichthus
Fellowship,
the
large meetings
and
Ministries and Bonnke’s Euro-fire conferences. Association with these and other
groups
helped coordinate,
congresses
held
by Vineyard
particularly helpful
in
promoting
to boost the
Fellowship’s proclamation
theological
instruction
ground.”
has
proved the “March for Jesus”
concept. By
through open a vehicle for
combining
1991,
the march had become an annual event in
Japan, Singapore, South
Afiica, France, Germany
and the United
States/7
and has since spread
to more than
forty
nations
including Cambodia, Fiji, Mongolia, Hungary
and
Guyana.58
On June
12, 1993,
around 1.3 million
people marched for Jesus in a total of 850 cities
including
350 in the United States and 312 in the United
Kingdom.59
The
theological
rationale behind March for Jesus is
clearly
reflected in the
songs
that are
sung
on the marches. Most have been written
by Graham Kendrick whose association with Ichthus has not
only
served
outreach consciousness
and
song,
but has
provided
with
spiritual activity, particularly
in the area of prophetic ministry
and
spiritual
warfare. When Christians
sing,
“For this purpose
Christ was
revealed;
to
destroy
all the works of the evil
one,” it is
sung
to be
applied. “By
the
power
of His blood we now claim this
It is this
aspect
in
particular,
which has drawn
appreciation from
many
within “Third
Wave,”
not the least of whom are John Wimber and C. Peter
Wagner.
In the late
1980s,
both Forster and
were invited as
major speakers
at the
Vineyard “Spiritual
A little later Forster was invited to author the Foreword to the British Edition of Territorial
endorsed in Ichthus’ own
magazine, Celebration).
It must be of no small comfort to
many
within Ichthus
that, despite
a
Kendrick
Warfare” conference.
considerable
degree
of
theological
Spirits (subsequently
and
phenomenological
evolution
through
thoroughly incorporated
over the
past
two
decades,
these
changes
have not distracted from the early
heart beat of
evangelism.
Each new idea seems to have been sifted
the sands of
time,
assessed and
refined,
within the
gospel imperative.
evangelist every
and then more Ichthus’ current
56 At the time this article was being written in April of 1984, the German bom
was undertaking the ambitious project of sending a
gospel booklet to
household in the United Kingdom and Republic of Ireland, a population of some 60 million, with a cost of $11 million.
57 Joe Maxwell, “Praise in the Streets,”
Christianity Today,
28 October
1991, 48-51.
58Ichthus Christian Fellowship Annual Report, August 1993, 14.
59Ichthus Christian Fellowship Annual Report, August 1993, 14.
16
commitment to
fellowship,
263
spiritual warfare,
unambiguously present, though Commission. The 1993 Mission completion
of world
evangelisation
annual
report6° clearly
reflects this
integral approach
to
evangelism.
The
training,
political challenge, plurality
of
leadership,
and the
contemporary reality
of
healing
are all
a wholistic
gospel,
social and
the full role of
women,
subsumed under the Great Statement “to contribute to the in our
generation”6′
finds flesh in
the
activity
of 1994.
Thus,
to
quote Forster,
the current
year’s
focus
has been
given
to “our involvement
incorporates
with
Challenge 2000,
the DAWN
for World
Evangelisation.”62
[Discipling
A Whole
Nation]
movement in Europe, and AD 2000 which
the DAWN movement
Within the British
Isles,
Ichthus is also involved with two out of the six major evangelistic campaigns planned
for 1994. The
first,
“On
Fire,” aims to
encourage
over 2000
English
churches
together
or
individually to celebrate the
birthday
of the
church, by mounting
a variety of local outreach and
projects during
the Pentecost
period.
The second is the March for Jesus. This
year’s goal
is to
pray
for
every family
and
every
household
in the United
Kingdom
and to cause
every
street to be
“prayer
walked”
by the end
of 1995.63
61 60 Ichthus Christian Fellowship Annual Report, August 1993, 14. 62 Ichthus Christian Fellowship Annual Report, August 1993, 3. Forster, letter, 17 March 1994.
63 Alpha Alagazine, Surrey, England (January 1994),
14-19.
17
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