A History of Christian Doctrine #3 - Online Christian Library
A History of Christian Doctrine #3 - Online Christian Library A History of Christian Doctrine #3 - Online Christian Library
A History of Christian Doctrine Raymond Hoekstra, well-known United Pentecostal (UPCI) pastor at Calvary Tabernacle in Indianapolis, Indiana. He resigned his church to be the manager for Little David. Subsequently, he established a successful radio and prison ministry under the name of Chaplain Ray. W. E. Kidson, a UPCI pastor in Houston and longtime general secretary of the Pentecostal Church, Incorporated (PCI). Accused of financial misdealing, he began to work with William Branham and to have fellowship with the Latter Rain people. 280 He left the UPCI to found the International Ministerial Association. Leonard W. Coote, missionary to Japan and founder of International Bible College in San Antonio, Texas, a UPCI institution for a short time. Harry F. B. Morse, a Oneness Pentecostal pioneer, the founder of an influential missionary training institute in Oakland, California, a foreign missions director for the PCI, and a UPCI minister. He believed in keeping Saturday as the Sabbath. Many influential pastors and missionaries, such as David Gray and Ellis Scism, were trained under him. A. O. Moore, a UPCI minister who had been foreign missions director for the PCI at the time of the merger. Ted Fitch, an independent minister and author of a book that spoke of the man Christ as preexisting in angelic form. The main organizational representatives of the Latter Rain movement today are Elim Fellowship (90 churches), the International Ministerial Association (a Oneness group with 635 churches worldwide), and the Independent Assemblies of God International (1,800 ministers). The Gospel Assembly (about 10,000 con- 268
The Healing Revival and the Latter Rain stituents), also known as the School of the Prophets, is a similar and related organization. These groups have a relatively small number of churches and constituents. Most of the Latter Rain churches left their parent organizations and became independent. Some ceased to exist. For the most part, the New Order of the Latter Rain has become part of the Charismatic movement. Doctrines of the Latter Rain Movement As we have seen, the New Order of the Latter Rain was a Pentecostal revival movement. Although it was not primarily doctrinal in nature, it developed some distinctive approaches and practices. The classical Pentecostal denominations—including the Assemblies of God, the United Pentecostal Church International, the International Pentecostal Holiness Church, and the Pentecostal Assemblies of Canada—rejected the movement because of these characteristics, which they regarded as extreme and excessive. They also opposed it for drawing people away from existing congregations, splitting many churches, and advocating that churches should become independent. The movement was theologically diverse, and not everyone embraced all the beliefs and practices we will discuss. In general, however, the Latter Rain emphases were as follows: 1. Spiritual gifts, including the bestowal of gifts upon others. Pentecostals have always advocated the gifts of the Spirit, but Latter Rain people urged individuals to seek various gifts, sometimes even naming the gifts they would receive or attempting to transfer gifts to one other. 2. Laying on of hands, including its use to bestow 269
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The Healing Revival and the Latter Rain<br />
stituents), also known as the School <strong>of</strong> the Prophets, is a<br />
similar and related organization. These groups have a relatively<br />
small number <strong>of</strong> churches and constituents.<br />
Most <strong>of</strong> the Latter Rain churches left their parent<br />
organizations and became independent. Some ceased to<br />
exist. For the most part, the New Order <strong>of</strong> the Latter Rain<br />
has become part <strong>of</strong> the Charismatic movement.<br />
<strong>Doctrine</strong>s <strong>of</strong> the Latter Rain Movement<br />
As we have seen, the New Order <strong>of</strong> the Latter Rain<br />
was a Pentecostal revival movement. Although it was not<br />
primarily doctrinal in nature, it developed some distinctive<br />
approaches and practices. The classical Pentecostal<br />
denominations—including the Assemblies <strong>of</strong> God, the<br />
United Pentecostal Church International, the International<br />
Pentecostal Holiness Church, and the Pentecostal<br />
Assemblies <strong>of</strong> Canada—rejected the movement because<br />
<strong>of</strong> these characteristics, which they regarded as extreme<br />
and excessive. They also opposed it for drawing people<br />
away from existing congregations, splitting many<br />
churches, and advocating that churches should become<br />
independent. The movement was theologically diverse,<br />
and not everyone embraced all the beliefs and practices<br />
we will discuss. In general, however, the Latter Rain<br />
emphases were as follows:<br />
1. Spiritual gifts, including the bestowal <strong>of</strong> gifts<br />
upon others. Pentecostals have always advocated the<br />
gifts <strong>of</strong> the Spirit, but Latter Rain people urged individuals<br />
to seek various gifts, sometimes even naming the gifts<br />
they would receive or attempting to transfer gifts to one<br />
other.<br />
2. Laying on <strong>of</strong> hands, including its use to bestow<br />
269