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Pentecostal Movement.Qxd The Pentecostal Movement © 2010 Rodney Shaw Charles Parham, Topeka, Kansas, 1901 1. Holiness preacher • Holiness preachers equated "baptism in the Spirit" in Acts with their doc- trine of sanctification. • “Pentecostal" began to be used a lot. “Back to Pentecost" became a rally- ing cry. • Some (a minority) began to seek a third experience of the baptism of the Holy Ghost (and fire), though they did not expect tongues. 2. Bethel Bible College, Topeka, Kansas 3. Revivals in the Midwest, Houston, etc. 4. A third work of grace: saved, sanctified, filled with the Holy Ghost. Williams Seymour and Azusa, Los Angeles, California, 1906 1. Holiness minister from Louisiana 2. Student of Parham in Houston 3. Invited to preach in Los Angeles 4. Locked out of church, Lee Home, Asberry Home on Bonnie Brae Street, Azusa Street Mission 5. Three-year revival 6. Spread around the world 7. Spirit baptism was normalized Finished work, William Durham, 1911 1. Baptist minister who had an experience he understood to be sanctification. 2. Received the baptism of the Spirit at Azusa Street in 1907. 3. Durham's conclusions (See David K. Bernard, History of Christian Doctrine, Vol. III): • The baptism of the Spirit was a different kind of experience. Notes "I saw clearly, for the first time, the difference between having the influ- ence and presence of the Spirit with us, and having Him dwell within us in person." • He could not simply "claim" the baptism of the Spirit. "I could not kneel at the altar, and claim the Holy Ghost and go away. This was a real experience. I must wait until He came." • Speaking in tongues was the sign of this experience. "Dear reader, the Spirit may not deal with you just as He did with me; but when He comes within you, to take up His abode, He will speak in tongues and magnify God." 4. He began preaching "the finished work of Calvary" in 1910. • Sanctification is part of the new birth, and we can begin to live a holy life immediately after we are converted. • We only need to appropriate the benefits of the grace we receive at con- version. • Jesus purchased everything we need by His sacrifice, and this all is received at conversion. 5. Durham still held that Spirit baptism was a second work of grace, although it was part of God's "full salvation." 6. He affirmed Acts 2:38 as the standard for salvation. "The New Issue": Jesus Name Baptism 1. The Pentecostal movement was established on restorationist principles, so it was inevitable that an evaluation of baptism would eventually come to the fore. 2. Christocentric focus (exaltation of Christ, the Atonement, hymnody, etc.) 3. Prior to the "new issue" some baptized in Jesus name: missionary in Latin America (1904); Charles Parham baptized in Jesus name; Andrew Urshan (1910) 4. Worldwide Camp Meeting, Arroyo Seco, California, 1913 • Robert E. McAlister's sermon at the baptism service, pointing out the New Testament practice of baptism • John Shaepe 5. McAlister preached his first sermon on the exclusive use of the name of Jesus in baptism in 1913 in Winnipeg. 30 people were baptized in Jesus name. 6. Frank Ewart concluded that the apostles baptized in Jesus name because Jesus was the revelation of the fulness of God. The apostles practice was linked to their understanding of God manifested in Christ. 7. April 15, 1914, one year after Arroyo Seco, Ewart preached his first message on Acts 2:38, declaring that salvation consists of repentance, baptism in Jesus' name, and the baptism of the Holy Spirit. He also associated Jesus Name baptism with the oneness of God. 8. Frank Ewart rebaptized Glen Cook and then Cook rebaptized Ewart. 9. Edith Blumhofer “The doctrinal departure aside, if one admits the strong restorationist com- ponent at the heart of the definition of Pentecostalism, Oneness proponents were more zealously restorationist, more doggedly congregational, and more Christocentrically spiritual—in short, in some important ways more essentially Pentecostal than the mainstream. Walter Hollenweger, secretary of evangelism for the World Council of Churches "[Oneness doctrine] is more in accordance with religious feeling and prac- tice of Pentecostalism than a doctrine of the Trinity taken over without understanding from the traditional churches.".
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