Church History: The Berlin Declaration
An English translation of a rare document (in need of a better translator)!
For nine years I worked at a Pentecostal school for students-at-risk. It did not promote itself as a Pentecostal institution, but 99% of its employers were, as were the board members, and the churches that housed the classrooms we taught in. I am not Pentecostal and do not affirm Continuationism. I am a Cessationist, though I loathe that term, for I believe only the supernatural spiritual gifts have ceased (not the non-supernatural gifts)1 and that YHWH still performs miracles in accordance with His revealed will and Word. This has come from a lifetime of studying the Scriptures, Church history, and what I have encountered through my interactions with the Pentecostal / Charismatic movement.
In my dissertation, I contended that pronomianism is incompatible with the Pentecostal / Charismatic movement and its interpretation of Scripture. In addition to scriptural evidence based on sound exegesis and the rejection of experientialism, the main reason for such a bold claim is that if the gifted office of prophet is still operative (not in the prophetical sense of affirming what has been established in the closed canon but as new revelation from God Himself), then a 66-book canon can no longer be upheld. You cannot affirm prophets still receiving the words of YHWH and a closed Torah. It’s a theological contradiction. For, if a prophet today can still receive a revelation from YHWH, such as a new commandment, then that would mean the canon is open and it is imperative that all believers know of any new commandments lest they sin by not abiding by what He has revealed.2 Or, if the prophet makes a claim that fails to pass on is untrue, what is to happen to them, their church, or the movement itself when such a pattern of failure becomes the norm? But I digress.
To this day, I believe that the Stranger Fire conference of 2013 was the greatest series of messages, seminars, articles, and publications to emerge in Church history that “evaluate[d] the doctrines, claims, and practices of the modern charismatic movement, and affirms the true Person and ministry of the Holy Spirit”. I have known countless Pentecostals/Charismatics who have left the movement after (honestly) engaging in the material presented at the conference and have yet to read rebuttals worth their salt on the conference and its contentions (including those by Brown, Keener, and Storms).3
Before those involved in Strange Fire though, others in Church history had sounded the alarm regarding the emerging Pentecostal/Charismatic movement at the end of the nineteenth century. The Berlin Declaration of 1909, written by German Christians who practised pietism, is a document few have heard, let alone read in English. In the words of a prominent Pentecostal scholar,
[i]n the Gemeinschaftsbewegung [Pietist fellowship movement], a great number of men and women experienced a renewed dimension of spirituality in their own lives as a result of the new Pentecostal Movement. At the same time, a growing number of Pietist leaders, as well as ministers from other Free Churches, categorically rejected this new form of spirituality, due in part to the emotional excesses in Kassel and other negative reports. Resistance to the Pentecostal Movement reached its peak on September 15, 1909, when fifty six respected Evangelical leaders, mostly from the Gemeinschaftsbewegung, after nineteen hours of intense deliberation, signed the Berlin Declaration… The Berlin Declaration officially sanctioned hostile anti-Pentecostal sentiment among Evangelicals and Protestants in Germany that lasted through most of the twentieth century.4
I am not aware of any English translations of the declaration, as those few copies available remain in German and are hard to find. However, years ago, I found a German copy in my research (lost since) and had it translated using available software. I is by no means perfect, as I don’t speak or read German, but it appears to be a reasonable translation of Paul D. Fleisch’s Geschichte der Pfingstbewegung in Deutschland von 1900 bis 1950 [History of the German Pentecostal Movement 1900–1950] 2nd ed (Marburg Lahn, Germany: Francke Verlag, 1983), 112–115. Some sections didn’t translate smoothly (as you will read below, whether it be missing text or sentences that are slightly confusing). I didn’t want to edit anything so to be accused of changing anything. If anyone can secure an original copy and can translate it into perfect English, please let me know.
For the time being, for the first time on the Internet, here is the best available translation we have in English:
The Berlin Declaration
The undersigned brothers raise their voices in warning against the so-called Pentecostal movement.
1. After serious joint examination of an extensive and reliable material before the Lord, we have come to the following result:
a. The movement is inextricably linked with the movement in Los Angeles, Christiania, Hamburg, Kassel, and Großalmerode. Attempts to deny this connection fail because of the facts at hand.
b. The so-called Pentecostal movement is not from above, but from below; it has many phenomena in common with spiritism. Demons work in her, who, guided by Satan with cunning, mix lies and truth in order to deceive the children of God. In many cases, the so-called "spiritually gifted" have subsequently proven to be possessed.
c. The conviction that this movement comes from below cannot be misled by the personal loyalty and devotion of individual leading siblings, nor can the healings, tongues, prophecies, etc., which accompany the movement. Such signs have often been associated with similar movements, e.g. with Irvingianism, even with "Christian Science," and Spiritism.
d. The spirit in this movement produces effects of mental and physical power; yet it is a false spirit. He has revealed himself to be one. The ugly phenomena such as falling over, twitching of the face, trembling, screaming, disgusting, loud laughter, etc. also occur this time in meetings. We leave open how much of it is demonic, how much is hysterical or psychological; such phenomena are not God-made.
e. The spirit of this movement introduces itself through the word of God, but pushes it into the background through so-called "prophecies". See 2. Chron. 18:18-22. In general there is a great danger in these prophecies; Not only have tangible contradictions emerged in them, but here and there they bring brothers and their whole work into slavish dependence on these "messages". In the way they are transmitted, the latter resemble the messages of spiritualistic media. The transmitters are mostly women. At various points in the movement this has led to women, and even young girls, being the main focus, contrary to the clear instructions of the Scriptures.
2. It is impossible for us to recognize such a movement as given by God. It is, of course, not impossible that the proclamation of the Word of God in the assemblies may bear fruit through its inherent power. Inexperienced brothers and sisters are deceived by such blessings of God's Word. But these do not change anything about the lying character of the whole movement, cf. 2nd Cor. 11:3-4,14
3. The Church of God in Germany has reason to deeply bend the fact that this movement could find recording. We all place ourselves under this guilt because of our shortcomings and omissions, especially in intercession. The lack of biblical knowledge and foundation, of holy seriousness and vigilance, a superficial conception of sin and grace, of conversion and rebirth, an arbitrary interpretation of the Bible, the desire for new exciting appearances, the tendency to exaggerate, but above all also self-arrogance. All this has paved the way for this movement.
4. But what is [concerning] is the unbiblical doctrine of the so-called "pure hearts" fatal for many circles and [yet] for the so-called Pentecostal movement [it] has become beneficial. It is a mistake that "indwelling sin" is eradicated in a pardoned and sanctified Christian.
We hold fast to the truth that the Lord wants and can protect his own from every stumbling and falling (1.Thess. 5:23; Jude. 24-25; Hebr. 13:21), and that they have power through the saint Spirit to rule over sin. But a “pure” heart that goes beyond having to speak humbly to Paul even with God-given, permanent preservation: “I am not conscious of myself, but I am not justified by it”, is not received on earth at all. Even the most encouraged Christian has to bow to God, who is the only judge of the true state of hearts, cf. 1 Cor 4:4. 'If we say that we have no sin, we are deceiving ourselves and the truth is not in us', 1 John 1:8.
In truth, the believer receives in Christ a spotlessly cleansed heart, but the false doctrine that the heart can reach a state of sinlessness in itself has already brought many children of God under the curse of insincerity towards sin, has deceived them about sins that still lie in their thoughts, in their failures or in their lagging behind the high commandments of God in their lives. It cannot be exhorted enough to keep an eye for sin that is not clouded by a man-made sanctification or by an imaginary doctrine of the removal of the sin nature. Failure to bow to one's own sin closes the path to new blessings and brings us under the influence of the enemy. Sad experiences in the present show that wherever one claims to have reached a state of sinlessness, the believer can come to the point that he is no longer able to admit an error , let alone to confess it. Another sad consequence of false doctrine of sanctification is the associated degradation of the biblical, God-willed marital life, in that in some places marital intercourse between man and woman is presented as incompatible with true sanctification, cf. Genesis 1:28 and Eph 5:31.
5. In the so-called Pentecostal movement in Germany, [?] stands before the public as leader. He is also the main representative of the unscriptural teachings rejected above. We love him as a brother and wish to serve him and his band of followers in truth. It is a pain for us to have to take a public stand against him. There was no lack of discussion with him and exhortations in the closer and wider circle of brothers. After everything was in vain, we now have to say for his sake and for God's sake: We, the undersigned brothers, can no longer recognize him as leader and teacher in the church of Jesus. We command him in love, faith, and hope of the Lord's righting grace.
6. We believe there was only one Pentecost, Acts. 2. We believe in the Holy Spirit, who will remain in the church of Jesus forever, cf. Joh. 14:16. We are clear about the fact that the church of God has repeatedly received and needs renewed petitions from the Holy Spirit. The apostle’s admonition applies to everyone: 'Be full of the Spirit!' Eph 5:18. The way to this is and remains complete communion with the crucified, risen and exalted Lord. In him the fullness of the spirit dwells bodily, from which we take grace for grace. We are not expecting a new Pentecost; we wait for the coming Lord.
We hereby ask all our brothers and sisters for the sake of the Lord and his cause, which Satan wants to ruin: stay away from this movement! But who of you has come under the power of this spirit, renounce and ask God for forgiveness and liberation. Do not be discouraged in the struggles through which some may then go through. Satan will not give up his rule easily. But be certain: the Lord carries through! He has already set some free and wants to give you the true spiritual equipment.
Our firm confidence in these difficult times is this: God's people will emerge blessed from these battles! You too may do that, [?… t]ell you who are shaken by the facts before which our words place you. The Lord will give light to the simple and the humble and strengthen and keep them.
We rely on Jesus the Arch-Shepherd. If everyone gives the Lord and his words the place they deserve, then he will carry out the work of his spirit, which he began so graciously in Germany, to his glorious, God-given goal. We rely on him who says: 'My children and the work of my hands let me be commanded!' Isa. 45.11 (lit. translation).
Berlin, September 15, 1909.
Signatories: Behren, Hanover; Bartsch, Charlottenburg; Sheet metal; A.Dallmeyer; Broda, Gelsenkirchen; Dolman; Engel, Neurode; Evers, Frank, Hamburg; Grote, Oberfischbach; Hermann, Berlin; Heydorn; Chicken, Freienwalde; Ihloff; Jörn, Berlin; Kmitta; Nipple; Köhler, Berlin; Count Korff; Kühn, Gr.-Lichterfelde; Lammert, Berlin; Tan; K. Mascher; Ms. Mascher, Lehe; Master, Waldenburg; Merten, Elberfeld; Michaelis; from Patow; Rohrbach; from Rothkirch; Rudersdorf, Düsseldorf; Ruprecht, Herischdorf; Sartorius; Crowd guards; Slate, Neukirchen; Schopf, Witten; Schrenk; Schütz, Berlin; Schütz, Rawitsch; Seitz; Simoleit, Berlin; Stockmayer; v.Tiele-Winckler; Thiemann, von Tresckow; v. Tumbler; M.Urban; Urbschat, Hela; Vasel; v. Viebahn; Guardian, Frankfurt; Wallraff, Berlin; Warns, Berlin; Wittekindt; Deserts, Gorlitz; v. Zastrow, Gr. Breesen. Approval was requested from Wittekindt in Wernigerode.
Gifts that are Supernatural in Nature and Temporary
a) Apostle (Luke 6:12-13, 1 Corinthians 12:28; Ephesians 2:20, 4:11-13).
b) Healing (Acts 3:1-10, 5:12-16, 9:32-35, 28:7-10; 1 Corinthians 12:9, 28).
c) Interpretation of Tongues (1 Corinthians 12:10, 30, 14:13-14, 26-28).
d) Miracles (Acts 9:36-42, 19:11-20, 20:7-12; Romans 15:18-19; 1 Corinthians 12:10, 28; 2 Corinthians 12:12).
e) Prophecy (Luke 7:26; Acts 15:32, 21:9-11; Romans 12:6, 1 Corinthians 12:10,28; Ephesians 4:11-13).
f) Tongues (Mark 16:17; Acts 2:1-13, 10:44-46, 19:1-7; 1 Corinthians 12:10,28, 14:13-19).
2. Gifts that are Non-Supernatural in Nature and have Continued
a) Administration (Luke 14:28-30; Acts 6:1-7,27:11; 1 Corinthians 12:28; Titus 1:5).
b) Discernment (Matthew 16:21-23, Acts 5:1-11; 16:16-18 and 1 John 4:1-16).
c) Evangelist (Acts 8:5-6, 26-40, 14:21, 21:8; Ephesians 4:11-13; 2 Timothy 4:5).
d) Exhortation (Acts 14:22; Romans 12:8; 1 Timothy 4:13; Hebrews 10:25).
e) Faith (Acts 11:12-24, 27:21-25; Romans 4:18-21; 1 Corinthians 12:9; Hebrews 11).
f) Giving (Mark 12:41-44; Romans 12:8; 2 Corinthians 8:1-7, 9:2-8).
g) Helps (Mark 15:40-41; Luke 8:2-3; Acts 9:36; Romans 16:1-2; 1 Corinthians 12:28).
h) Knowledge (Acts 5:1-11; 1 Corinthians 12:8; 2 Corinthians 11:6; Colossians 2:2-3).
i) Leadership (Acts 7:10, 15:7-11; Romans 12:8; 1 Timothy 5:17; Hebrews 13:17).
j) Mercy (Matthew 20:29-34, 25:34-40; Mark 9:41; Luke 10:33-35; Acts 11:28-30, 16:33-34; Romans 12:8).
k) Pastor (John 10:1-18; Ephesians 4:11-13; 1 Timothy 3:1-7; 1 Peter 5:1-3).
l) Service (Acts 6:1-7; Romans 12:7; Galatians 6:2,10; 2 Timothy 1:16-18; Titus 3:14).
m) Teaching (Acts 18:24-28, 20:20-21; Romans 12:7; 1 Corinthians 12:28; Ephesians 4:11-13).
n) Wisdom (Acts 6:3,10; 1 Corinthians 2:1-13l, 12:8; James 1:5-6; 2 Peter 3:15-16).
It is not intention to provide an exhaustive analysis or justification for my contention here. I explore this further in my revised dissertation, which will be published next year.
Let me be clear: I have several friends who remain in this movement and consider them saved brethren. Where the line is drawn regarding fellowship, is when I encounter those in the movement that attach salvation to their beliefs and practises (e.g. water baptism saves) or who merge heretical doctrines and practises alongside what is taught in Scripture. Sadly, this is not the minority, as attested by some adherents.
Clark, Paul. German Pentecostal Church Planting 1945–2005: Implications for Intentional Mission in the 21st Century (Bethany Harbor, MI: Priority Publishing, 2011), 50-51.