A
Profile Of John Bond
by Peter Watt
John Bond bridges the gap between the pioneers of the Assemblies of God and the generations who never knew them. This also means he has lived and worked in the Assemblies of God from its rough and ready days to the present time of complex organisation and firmly entrenched structures. Even in more homogeneous societies the development of Pentecostal movements was difficult, but in the cultural and political cauldron of South Africa establishing Pentecostal movements, and among them the Assemblies of God, was especially challenging.
My First General Conference of the Assemblies of God
The Congress on Mission and Evangelism held in Durban
W F P Burton and some Congo Missionaries
Nicholas
Bekinkosi Hepworth Bhengu
– His Youthful Dreams
– His Preaching
- Bhengu
and Education
- Bhengu and Money
- Miraculous Experiences
- Spiritual Happenings
- The Sanctifying Spirit
of God
– His Departure
Bhengu’s “Isinthunzi”
- Government and Politics
– Some Faults, Virtues and the Burden
of His Heart
President Lucas Mangope of Bophuthatswana
William
Frederick Mullan
The Fairview Assembly
Fred Mullan and the Gifts of the Spirit
A Miracle and a Vision
The Revival in Norwood
James E Mullan
Paul O Lange
William Branham in Durban
Oral Roberts in South Africa
Billy
Graham in Salisbury and Durban
The American Missionaries from Springfield, Missouri
C. Austin Chawner and the Portuguese Work
August Kast and the Mount Tabor Mission Station
Colin
La Foy and the Coloured Leadership
The Work in Zimbabwe
Mauritius and Reunion Island
Special
Answers to Prayer – 1
Special
Answers to Prayer – 2
A Beautiful Square with Good Vibes
Prayer and the Hippie Revival
The Young Turks
Tensions within the Group
The Split
of 1981 – Part One
The Split
of 1981 – Part Two
The Beginnings of the Faith Movement in South Africa
The Statement of September 1989
The Charismatic Renewal
The Start of the Pentecostal Revival World Wide and The Swedish Pentecostal Assemblies
Epilogue
APPENDIX 1 : How to be Filled with the Holy Spirit
APPENDIX 2 : The National Church by Nicholas Bhengu
APPENDIX 3 : Article from the Argus 5/02/1981
APPENDIX 4 : Pointers to the future of the Assemblies of God in the New South Africa (10/06/94)
The Union of South Africa, cobbled together in 1910, was a country characterised
by division, historically entrenched hatreds, economic inequalities,
cultural divides and racist oppression. W. Beinert comments on the events
of 1910 in his history, 'Twentieth Century South Africa", saying
'a single state was forged but not a single nation'. The heading of the
first section of his book: 'A State without a Nation, 1880s – 1948'
seems a sad insight and comment on the South African situation. It is
both a testimony and tribute to the deep spirituality of the early leaders
of the Assemblies of God that they were enabled to develop a Church embracing
all races when there were terrible forces prowling through the countryside
polarising the people of South Africa.
In the unfolding story of the Assemblies of God, John Bond looms large
along with other formative figures like Nicholas Bhengu, James and Fred
Mullan and Austin Chawner. They put their stamp upon the shape of the
movement – its ethos, doctrine, character and organisation. In
1967 John Bond became Chairman of the Assemblies of God, an office he
held for the next twenty-eight years. Together with Nicholas Bhengu,
he charted a course for the Church through treacherous waters in stormy
times. History has contrived to bring to the boil the irreconcilable
blueprints of the future political landscape of South Africa. The final
quarter of the twentieth century was filled with brutality, blood-letting
and political upheaval. Those ruthless and significant years made an
impact on every Church. The occasion required from all the leaders of
the Assemblies of God a spirituality that believed in the unity of the
Church and a trust that transcended racial distinctions. As Chairman,
John Bond was required by history to preside over times of transition
in the Church; during those difficult days he shouldered that responsibility
with a steady hand and head.
It was Alvin Toffler who alerted us to the effects of change on society.
He reasoned that the rate of change was increasing to such an extent
that some people would retreat from it, unable to cope with the speed
of events and changing social landscape, while others would simply lose
their way, overwhelmed by events and technological development. But the
reality is that change cannot be escaped; it has to be managed. And so
it was with the Assemblies of God. Not only was there the wider political
context to cope with, but also enormous changes within the Assemblies
of God and changes with regard to the denomination's standing and role
within the wider South African ecclesiastical context. John Bond was
called upon to preside over these, to be unbelievably resilient, epitomising
stability when a thousand voices called for immediate attention, while
at the same time introducing change without being stampeded by the pressure
of changing charismatic fashions. It could have been a time of terrible
confusion, but there was somehow a feeling of orderly development through
it all.
John Bond led the movement out of the anti-education stance so often
held with pride by Pentecostals. That his faith survived a BA(Theol)
degree at Unisa was to some almost miraculous. However, the importance
of his doing this degree, and so demythologising the dangers of higher
education, should not be underestimated. His example led to changes of
attitude to theological education and also attracted to the ministry
of the Assemblies of God well educated young men. This could not have
happened more timeously because at that stage the educational profile
of congregations was becoming increasingly sophisticated.
'Pentecostal' having been rejected by the wider Church, Pentecostal movements
responded by latching the door on their side too. The mutual disdain
and suspicion engendered a sterile situation in South African Christianity,
and the Assemblies of God along with other Pentecostal movements, retreated
into 'holy' isolation. The danger of this isolation for the movement
was that in some sections it had already begun to develop Gnostic oddities
and legalisms. Fortunately for the Assemblies of God and the whole of
South African Christianity this changed with the arrival of the Charismatic
movement. There were those who counselled the Assemblies of God against
having any share in the spiritual events that swept through the nation.
John Bond was one of those who resisted the situation of isolation, and
the Gnosticism, and the legalisms, and led those who would follow on
an ecumenical journey. This was one of the Assemblies of God's most stimulating
and profitable periods. His theological acumen, sensible spirituality
and status of leadership was intuitively and immediately recognised by
the wider Christian family in South Africa. For several years he was
an elected member of the council of the Institute for Theological Research
at Unisa. He contributed to publications and a theological symposium
of Unisa and was on boards of reference of a number of para-church bodies
and magazines. His presence on platforms at Charismatic conventions lent
a dignity and standing to the Assemblies of God resulting in many friendships
across denominational barriers and leading to fruitful fellowship with
other movements, particularly the Anglicans.
The euphoria of the 1970s came to an abrupt end in the 1980s when historic
Protestantism retreated from the Renewal to a more cautious position.
Perhaps it was inevitable that they would do so as the implications of
the Renewal began to bite into cherished structures and theological positions.
At the same time Pentecostal Churches were rocked by the arrival of the
faith movement. The energy of the 'new-comer' and their professional
approach to church life made most Pentecostal churches seem worn out
and drab. For the Assemblies of God all these events coincided with a
serious split and the euphoria of the 70s vanished like the morning mist
to be replaced by an extended period of introspection and uncertainty.
The theological and spiritual challenges of this period were testing
to the extreme and required Christian statemanship and theological courage
to ride out the storm. Both critics and admirers will vouch for the steady
strength with which John Bond presided over this time of testing and
that the movement was not allowed to retreat to its old isolationism
when that may have seemed the safe option.
To those of us who worked with him and looked to him for leadership and
guidance, his steady strength was combined with an ability to inspire.
He was a minister's minister. His preaching was always thoughtful; careful
exegesis was clearly apparent in his handling of the Word of God. The
popular image of the loud and colourful Pentecostal preacher whose sermons
strayed from the text did not fit John Bond in any measure. His approach
to things was, like his dress, invariably conservative. But as he unfolded
the meaning of a text, his listeners would find their hearts gripped
and their wills challenged. He could too give way to tears and emotion
in response to the meaning of the Bible. The combination of logic, truth
and tears was often irresistible. Many were deeply influenced by his
ministry.
There have been many things in Pentecostalism which were unnecessarily
abrasive, even coarse. One could point to embarrassing platform performances
and arrogance combined with shameful ignorance, traits which made the
Pentecostal witness unpalatable to other Christians and possibly even
drove seekers from the experience of the baptism of the Spirit. We never
felt that way when John Bond was on a platform; he combined his faith
in the work of the Spirit with well-bred dignity and a theologically
schooled mind. We felt ourselves fortunate to be associated with him.
His role as a leader was not by virtue of a 'sparkling personality' because
he could not be described that way. I think his role of leadership was
based upon the fact that people naturally looked to him for help and
advice; among his peers he stood out and he accepted the burden of having
dozens of younger men relying on him. He did hold office in the movement
and was on the General Executive, but this should not be confused with
his role as a leader. From our vantage point in time we can say that
his role of leadership was quietly forged in the background while others
were more prominent. The catalyst for his 'sudden' emergence to leadership
and prominence in the Assemblies of God and the wider Church in South
Africa was, I believe, the revival in Cape Town in the 1970s. He was
a key figure in the 'hippie revival' in that city. Through those events
God gave him prominence and the stature to lead, which he did until the
last years of the 1990s when he handed over to younger leaders he had
mentored.
John Bond is still with us. When he and the years have passed we will
remember a man who could be described as 'tough'. He had to be. The whirlwind
times he presided over required a rock like stability that some would
describe as inflexibility. We who worked closely with him would rather
describe him as not easily persuaded. His opinions and ideas were strongly
held, and when we disagreed with him, patient and intense debate did
result in changes. Characteristic of his approach to things was not to
be stampeded into hasty decisions. And perhaps this should be a salutary
lesson for those who assume the mantle of leadership. Radicals have few
followers of weight.
From these few words it is clear that there is much about John Bond that
I admire. I do not, however, wish to be thought of as some kind of 'Imbongi'
(praise singer), blind to the frailties we all share in. Every man has
feet of clay. This is not meant to be a hagiography, but an attempt to
appreciate the significance of one man who undoubtedly has played a significant
role in the growth and development of the Assemblies of God. Even his
most insightful critics, if they know anything of the Assemblies of God,
must acknowledge that history presented him with intractable complexities
and called upon him to preside over their resolution and the transition
to a new day. Perhaps they may even admit he did 'quite a good job'.
Those who sit with him on the General Executive of the Assemblies of
God still regard his counsel with respect. When he announced his intention
not to stand for re-election to that body in 1999, there was a strong
protest from every section of the movement. He was persuaded to stand
again and was re-elected. Since then the General Executive has, against
his wish, conferred on him honorary life membership of that body. They,
at least, think he did well for the Church.