A History of Christian Doctrine #3 - Online Christian Library

Trinitarian Pentecostal Organizations
against dancing, attendance at movie theatres
(worldly amusement), wearing jewelry (worldly luxury
and adornment, or vainglorious displays) and so on
became tests of fellowship. . . . When the apocalyptic
fervor was high, of course, most people were glad to
submit to these lists of rules or holiness practices.
However, as the fervor subsided and incomes rose,
more became affordable; and, as a result, many thirdand
fourth-generations believers went to other more
lenient churches. For most of the early believers however,
these practices . . . were seen as being consistent
with a full commitment to the God who was looking
for a people who were holy and blameless before him
in love. These practices also served to give a social
identity and sense of distinction between the church
and the world. . . . The plain, simple life of sacrifice,
consecration and witness was consistent with the
vision of the kingdom that must shine brightly from
within to a watching world.
The fruit of the Spirit and the gifts of the Spirit
were fused as were the salvation experiences of
regeneration, sanctification and Spirit baptism. . . .
The fullness of salvation [was] regeneration, sanctification,
and Spirit baptism. . . .
To be of the world was to be motivated by the lust
of the eye, lust of the flesh and pride of life. Worldliness
and godliness were mutually exclusive. To become a
Christian is to receive the Spirit of God and to reject the
spirit of the world. Men and women were called upon
to come out of the world, to be delivered from all binding
vices, to leave worldly luxuries, intoxicating beverages,
harmful habits (such as smoking) and to cease
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