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 Spiritual Gifts by David K. Bernard.) Conclusions The post-war healing evangelists brought Pentecostal concepts, such as the supernatural gifts of the Spirit, to the average American. In doing so, they prepared the way for the Charismatic movement and later helped attract many people to it. Their message and methods, often suspect by classical Pentecostal standards, became typical among Charismatics. Today, most of these evangelists or their successors identify primarily with the Charismatic movement rather than classical Pentecostalism. The Latter Rain movement was another significant catalyst for the Charismatic movement of the late 1950s and early 1960s. Indeed, most of the characteristic innovations, beliefs, and practices of the Latter Rain have found their way into the Charismatic movement. Put another way, most of the distinctive Charismatic tenets have their roots in Latter Rain theology. Classical Pentecostals were correct to withdraw from the New Order of the Latter Rain. While in many ways it was a sincere manifestation of spiritual hunger, and while in some cases it brought revival, most often it resulted in confusion, division, doctrinal compromise, neglect of holiness lifestyle, mysticism, and unscriptural excesses. Today, however, many classical Pentecostals, particularly trinitarians, have in essence endorsed some of the same beliefs and practices by an unreserved endorsement of the Charismatic movement. 274
10 The Charismatic Movement In the late 1950s and early 1960s, an increasing number of people in mainline Protestant denominations began to receive the Holy Spirit while remaining in their traditional churches. At first called Neo-Pentecostals, they eventually became known as Charismatics, from the Greek charismata—the word that I Corinthians 12 uses for spiritual gifts. The roots of the Charismatic movement go back to classical Pentecostalism itself. Most of the early Charismatic leaders received the Holy Spirit as a result of contact with classical Pentecostals. As the movement grew, many of the teachers who became prominent had previously been affiliated with classical Pentecostal churches such as the Assemblies of God (AG). In theology, methodology and 275
- Page 223 and 224: Fundamentalism and Evangelicalism m
- Page 225: Fundamentalism and Evangelicalism c
- Page 228 and 229: A History of Christian Doctrine Des
- Page 230 and 231: A History of Christian Doctrine exe
- Page 232 and 233: A History of Christian Doctrine pro
- Page 234 and 235: A History of Christian Doctrine sta
- Page 236 and 237: A History of Christian Doctrine tha
- Page 238 and 239: A History of Christian Doctrine res
- Page 240 and 241: A History of Christian Doctrine mat
- Page 242 and 243: A History of Christian Doctrine but
- Page 244 and 245: A History of Christian Doctrine Sav
- Page 246 and 247: A History of Christian Doctrine Nes
- Page 248 and 249: A History of Christian Doctrine ove
- Page 250 and 251: A History of Christian Doctrine Gos
- Page 252 and 253: A History of Christian Doctrine in
- Page 254 and 255: A History of Christian Doctrine pas
- Page 256 and 257: A History of Christian Doctrine par
- Page 258 and 259: A History of Christian Doctrine mem
- Page 260 and 261: A History of Christian Doctrine on
- Page 262 and 263: A History of Christian Doctrine in
- Page 264 and 265: A History of Christian Doctrine All
- Page 266 and 267: A History of Christian Doctrine Rai
- Page 268 and 269: A History of Christian Doctrine Ray
- Page 270 and 271: A History of Christian Doctrine spi
- Page 272 and 273: A History of Christian Doctrine Chr
- Page 276 and 277: A History of Christian Doctrine lif
- Page 278 and 279: A History of Christian Doctrine Wil
- Page 280 and 281: A History of Christian Doctrine wit
- Page 282 and 283: A History of Christian Doctrine The
- Page 284 and 285: A History of Christian Doctrine the
- Page 286 and 287: A History of Christian Doctrine com
- Page 288 and 289: A History of Christian Doctrine rec
- Page 290 and 291: A History of Christian Doctrine for
- Page 292 and 293: A History of Christian Doctrine had
- Page 294 and 295: A History of Christian Doctrine den
- Page 296 and 297: A History of Christian Doctrine Chu
- Page 298 and 299: A History of Christian Doctrine and
- Page 300 and 301: A History of Christian Doctrine Bre
- Page 302 and 303: A History of Christian Doctrine Wit
- Page 304 and 305: A History of Christian Doctrine sho
- Page 306 and 307: A History of Christian Doctrine God
- Page 308 and 309: A History of Christian Doctrine hav
- Page 310 and 311: A History of Christian Doctrine off
- Page 312 and 313: A History of Christian Doctrine ind
- Page 314 and 315: A History of Christian Doctrine of
- Page 316 and 317: A History of Christian Doctrine sav
- Page 318 and 319: A History of Christian Doctrine of
- Page 320 and 321: A History of Christian Doctrine Sta
- Page 322 and 323: A History of Christian Doctrine (ex
A <strong>History</strong> <strong>of</strong> <strong>Christian</strong> <strong>Doctrine</strong><br />
Spiritual Gifts by David K. Bernard.)<br />
Conclusions<br />
The post-war healing evangelists brought Pentecostal<br />
concepts, such as the supernatural gifts <strong>of</strong> the Spirit, to<br />
the average American. In doing so, they prepared the way<br />
for the Charismatic movement and later helped attract<br />
many people to it. Their message and methods, <strong>of</strong>ten suspect<br />
by classical Pentecostal standards, became typical<br />
among Charismatics. Today, most <strong>of</strong> these evangelists or<br />
their successors identify primarily with the Charismatic<br />
movement rather than classical Pentecostalism.<br />
The Latter Rain movement was another significant<br />
catalyst for the Charismatic movement <strong>of</strong> the late 1950s<br />
and early 1960s. Indeed, most <strong>of</strong> the characteristic innovations,<br />
beliefs, and practices <strong>of</strong> the Latter Rain have<br />
found their way into the Charismatic movement. Put<br />
another way, most <strong>of</strong> the distinctive Charismatic tenets<br />
have their roots in Latter Rain theology.<br />
Classical Pentecostals were correct to withdraw from<br />
the New Order <strong>of</strong> the Latter Rain. While in many ways it<br />
was a sincere manifestation <strong>of</strong> spiritual hunger, and while<br />
in some cases it brought revival, most <strong>of</strong>ten it resulted in<br />
confusion, division, doctrinal compromise, neglect <strong>of</strong><br />
holiness lifestyle, mysticism, and unscriptural excesses.<br />
Today, however, many classical Pentecostals, particularly<br />
trinitarians, have in essence endorsed some <strong>of</strong> the same<br />
beliefs and practices by an unreserved endorsement <strong>of</strong><br />
the Charismatic movement.<br />
274