Toronto Blessing
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| Toronto Blessing | |
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 Irrevocably-accurate · CC BY-SA 4.0 · source | |
| Name | Toronto Blessing |
| Caption | Toronto Airport Christian Fellowship (1994) |
| Founded | 1994 |
| Founder | John Arnott and Carol Arnott |
| Location | Toronto, Ontario |
| Denomination | Charismatic movement / Pentecostalism |
Toronto Blessing The Toronto Blessing was a religious revival that began in 1994 at the Toronto Airport Christian Fellowship, later known as the Toronto Airport Christian Fellowship (Catch the Fire Toronto). The movement attracted thousands from denominations such as Anglican Church of Canada, Baptist Union of Great Britain, Assemblies of God USA, United Pentecostal Church International, and Seventh-day Adventist Church, becoming a focal point for debates involving John Wimber, Benny Hinn, Edwin Orr, Aimee Semple McPherson, and William Branham within the wider Charismatic movement and Pentecostalism networks.
Background and Origins
The revival emerged within the context of late 20th-century renewals linked to events like the Azusa Street Revival, the Charismatic Renewal (1960s), and the ministries of Kathryn Kuhlman, Smith Wigglesworth, Pat Robertson, and Oral Roberts. The host congregation, led by John Arnott, had connections to Catch the Fire International and partnerships with institutions such as Toronto School of Theology, Tyndale University, and missionary agencies including Evangelical Alliance and Youth With A Mission. Pilgrims traveled from locations including United States, United Kingdom, Australia, New Zealand, South Africa, Brazil, Philippines, and South Korea, creating links with churches like Hillsong Church, Newfrontiers, Calvary Chapel, and Saddleback Church.
Worship Practices and Phenomena
Services incorporated elements associated with revival movements tied to figures like Charles Finney and Jonathan Edwards, blending liturgical and spontaneous formats reminiscent of Holy Spirit Rally (1970s). Attendees reported phenomena such as laughter, weeping, shaking, falling prostrate, and trance-like ecstatic states; commentators compared these to experiences recorded in the ministries of Kathleen Deignan, Aimee Semple McPherson, and William Seymour. Music leadership referenced worship trends from Sovereign Grace Ministries, Bethel Music, Hillsong United, and songs by writers like Graham Kendrick and Martin Smith. Healing services and deliverance ministries evoked parallels with John G. Lake, John Alexander Dowie, Francis MacNutt, and televangelists including Jim Bakker and Robert Tilton.
Key Figures and Organizations
Leaders at the center included John Arnott and Carol Arnott, with visiting ministers such as Randy Clark, Benny Hinn, Christine Caine, Clark Taylor and proponents from Toronto Airport Christian Fellowship (Catch the Fire) network. Influential endorsers and critics included John Wimber, C. Peter Wagner, Jack Deere, J. I. Packer, and theologians from Regent College, Moore Theological College, and Dallas Theological Seminary. Mission organizations and conferences that engaged with the revival included Spring Harvest, New Wine, Alpha Course, Greenbelt Festival, Keswick Convention, and international bodies like World Council of Churches, Evangelical Fellowship of Canada, and Full Gospel Business Men's Fellowship International.
Reception and Criticism
Reactions ranged from enthusiastic support by leaders associated with Benny Hinn, Don Basham, and Charles Simpson to critical assessments by scholars and clergy at institutions such as University of Toronto, McMaster University, Regent College, Trinity Evangelical Divinity School, and Princeton Theological Seminary. Critics cited concerns related to pastoral oversight drawn from cases like Jim Jones and David Koresh, theological caution prompted by debates between C. S. Lewis-influenced apologists and charismatic proponents, and skepticism voiced by media outlets including The Globe and Mail, National Post, Christianity Today, and broadcasters like CBC and BBC. Investigations and evaluations involved commissions and statements from bodies such as the Anglican Church of Canada and the United Church of Canada.
Cultural and Global Impact
The revival influenced worship practices in churches across continents, affecting movements tied to Hillsong Church, Bethel Church, Newfrontiers, Jesus Army, Calvary Chapel, and mission networks including Youth With A Mission and Operation Mobilisation. Its legacy is traced in literature from publishers like IVP, Zondervan, Crossway Books, and Hodder & Stoughton, conference circuits such as Passion Conferences, Ichthus Festival, Spring Harvest, and in academic studies by scholars at King's College London, University of Oxford, Harvard Divinity School, and Yale Divinity School. The revival also spurred the formation of ministries and charities registered with agencies like Canada Revenue Agency and inspired cultural portrayals referencing revivals like The Devil and Daniel Webster and modern documentaries aired by PBS and Channel 4.
Theological Interpretations
Theological responses engaged pastors and theologians from traditions including Anglicanism, Methodism, Baptist Union of Great Britain, Lutheran Church–Missouri Synod, and Eastern Orthodox Church. Debates centered on pneumatology influenced by writings from John Calvin, Karl Barth, Jürgen Moltmann, B. B. Warfield, and contemporary theologians such as Wayne Grudem, John Piper, J. I. Packer, and D. A. Carson. Issues discussed included discernment practices developed in seminaries like Princeton Theological Seminary and Trinity Evangelical Divinity School, ethical oversight models referenced by World Council of Churches, and pastoral care protocols used by denominations such as Presbyterian Church (USA) and United Methodist Church.