2.5.2 Interaction with the Supernatural

Within all four types the Interaction with the Supernatural of individuals begins revelatory, as individuals appear to experience essentially a dramatic revelation of Jesus as Messiah and saviour. Following this initial experience, non-charismatic type groups interact with the supernatural more exploratory than revelatory.

The ecclesiastical non-charismatic type groups, ℵ (aleph), study the Bible and predominantly Christian sources. The synagogal non-charismatic type groups, ℷ (gimel), study the Bible and predominantly Jewish sources. Especially the latter, ℷ (gimel), developed considerable academic efforts to reclaim the New Testament as a Jewish source and property. They strive to prove Jesus as Jewish Messiah from the Old Testament and other Jewish documents. Also they question Christian positions that claim and underpin that the church would have replaced Judaism and Israel. Among the charismatic type groups, ℶ (beth) and ℸ (daleth), the revelatory mode of interaction with the supernatural remains obvious. Supernatural experience marks not only individual conversion, but also lays out the further way of individual and groups. The exploratory element is obviously present also among charismatic groups, but appears not as intensive and academic as among non-charismatic groups. Among charismatic groups the revelatory element appears to lead rather to social than to academic engagement. Yet, this does not mean that the non-charismatic groups would not have developed and organized social engagement.

The public exercise of the „gifts of the Spirit” as an expression of Interaction with the Supernatural distinguishes the charismatic type groups, ℶ (beth) and ℸ (daleth), from the non-charismatic type groups, ℵ (aleph) and ℷ (gimel). It appears that the public use of charismata gives women more room to participate in public worship and congregational activity. While in all groups of all four types women appear not to be allowed to teach and exercise public authority over men, in non-charismatic type groups women still appear more restricted in that respect. The supernatural charismatic element appears to work in favour of the release of female potential. In non-charismatic groups occasionally men question the restriction of female potential as societally outdated and detrimental to the utilisation of the existing collective potential. Martin observed that „when within group variation, contextual determinants of behaviour and absence are seen as important sources of understanding, the silenced voices of demographic minorities are more likely to be heard” (Martin 1992: 141).

The pentecostal and charismatic groups of modern times appear as a Christian phenomenon. It could be understood and interpreted as a reaction of believers against progressive secularization and philosophic materialism, audibly and visibly showing the supernatural as still existing and present. ³⁸It might be an interesting multicultural study whether Orthodox Judaism felt the existence of the supernatural questioned likewise. If so, they might have found different answers to 'prove' the existence of the supernatural by obvious supernatural phenomena to a secularizing environment. ) Representatives of charismatic type groups, ℶ (beth) and ℸ (daleth), claim charismatic phenomena as Jewish phenomena that started already in ancient times with Moses, continued with the Prophets and gained a new dimension with Pentecost in New Testament times within Judaism. ³⁹The Didache, „Die Lehre der zwölf Apostel”, a script contributing to constituting the Patristic, writings of the fathers, offers insights into praxis and regulations of charismatic phenomena within synagogal groups in Israel in immediate post-New Testament times (Lilje 1956).) Charismatic and non-charismatic attitudes and views exist in all four types of groups of the movement. Yet charismatic attitudes will thrive better in groups that allow the public use and exercise of charismatic phenomena. Individuals with either attitude wander between groups of the different types. In synagogal charismatic groups, the prescriptions on how to conduct Orthodox worship services appear handled with greater liberty than within non-charismatic synagogal types. In other countries I found that the charismatic phenomena can substantially hinder cooperation between groups who practice them and groups who disapprove of them (Kalab 1993). In Israel the differing groups find ways of cooperation on overarching organizational levels.

Whether the initial experience of a congregation's founder is more intellectual or more supernatural appears to decide the further development of the group in relationship to the charismatic phenomenon. Around a leader who experienced a more intellectual conversion, a rather non-charismatic, academic oriented group emerged. Around a leader who experienced a more supernatural conversion a rather charismatic, social-welfare-oriented group emerges. While one may conclude that the mode of Interaction with the Supernatural in non-charismatic groups of the movement appears predominantly exploratory and in charismatic groups predominantly revelatory, one may not conclude that the respective other mode does not simultaneously exist.