We talked last time about the need for radical shifts in outlook — paradigm shifts — if we want to overcome neuro-cultural resistance to change, and mentioned religious conversion as an example. This week, we’ll look at how a paradigm shift gave birth to a church renewal movement in the late 80’s and early 90’s known as “the Vineyard.” I write about it because I was personally involved with it. This is NOT a critique or judgment of the Vineyard or anyone in it; I offer this only to further our examination of the neuro-cultural dynamics of religion.
Vineyard founder John Wimber taught missionary methods and church growth at Fuller Theological Seminary, and often heard reports from foreign fields of conversions and membership growth propelled by “signs and wonders” — gospel-style miracles and personal encounters. Western theology and sensibilities mostly explained away supernatural phenomena, but non-Westerners weren’t scandalized by gospel-era experience.
Wimber formulated a ministry model based on the non-Westerners’ worldview. His message was that the Kingdom of God truly was at hand — in the here and now — a concept explored by theologians such as Fuller’s George Eldon Ladd. To embrace and practice that message, Westerners would need to embrace a new worldview — a new paradigm of practical spirituality — that made sense of signs and wonders.
Wimber catalogued what he called “ministry encounters.” where Jesus and the disciples knew things about people they had not revealed, and where people would fall down, cry out, weep, etc. when engaged. Wimber was a Quaker, and adapted the practice of waiting to be moved by the Spirit to watching for these “manifestations of the Spirit” to occur in gatherings. “Ministry teams” trained in the new paradigm would then advance the encounters through the laying on of hands and other gospel techniques.
Wimber’s model began to draw crowds — not unlike the gospel events that drew crowds from towns and their surrounding regions, and sometimes went on all night. Very soon, the Vineyard’s “ministry training” and “ministry conferences” were all the buzz. Attendees came with high expectations, and the atmosphere was electric.
Vineyard events began with soft rock music with lyrics that addressed God on familiar and sometimes intimate terms, invoking and inviting God’s presence and expressing devotion. The songs flowed nonstop from one to another. By the time the half hour or so of music was over, the crowd was in a state of high inspiration — they were “in-spirited,” “filled with the spirit,” God had “breathed” on them — all phrases connoted in the word’s original meaning when it entered the English language in the 14th century.
After worship, Wimber would offer paradigm-shifting instruction such as describing what a “ministry encounter” looks like — e.g. “manifestations” such as shaking, trembling, emotional release, etc. He was funny and entertaining, as were other Vineyard speakers, and readily kept up the inspired vibe. Each session would then close with a “clinic” of “ministry encounters.”
The model worked. Vineyard conferences became legend, and soon Vineyard renewal teams traveled the world. I took two overseas trips and several around the U.S. Hosting churches sometimes billed our events as “revival meetings” — their attempt to describe the conference in traditional terms. We were in and out, caused a stir over a weekend, and that was the end of it unless the sponsoring church’s leadership and members adopted the requisite new worldview. Before long the Vineyard began to “plant” its own churches and became its own denomination.
Back in the day, I thought the Vineyard was truly the kingdom come. 30 years later, I view it as one of the most remarkable examples of neuro-cultural conditioning I’ve ever been part of. Neuroscience was nowhere near its current stage of research and popular awareness back then, but what we know now reveals that Vineyard events were the perfect setting for paradigm shifting. As we’ve seen previously, inspiration releases the brain’s “feel good” hormones, activates the same brain areas as sex, drugs, gambling, and other addictive activities, generates sensations of peace and physical warmth, lowers the brain’s defensive allegiance to status quo, and raises risk tolerance — the perfect neurological set up for adopting a new outlook.
As for what happened to Wimber and the Vineyard, that’s beyond the scope of this post, but easy to find if you’re inclined. Stanford anthropology professor Tanya Marie Luhrmann offers an academic (and sympathetic) analysis in her book When God Talks Back: Understanding the American Evangelical Relationship With God and her TEDX Stanford talk.
 “What Religion Does To Your Brain,”,: Medical News Today (July 20, 2018). See also this prior post in this series. And for a look at thee dynamics in quite another setting — finding work you love — see this post from my other blog.