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The Kingdom of God and the Holy Spirit: Eschatology and Pneumatology in the Vineyard Movement Douglas R

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The Kingdom of God and the Holy Spirit: Eschatology and Pneumatology in the Vineyard Movement Douglas R Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects The Kingdom of God and the Holy Spirit: Eschatology and Pneumatology in the Vineyard Movement Douglas R. Erickson Marquette University Recommended Citation Erickson, Douglas R., "The Kingdom of God and the Holy Spirit: Eschatology and Pneumatology in the Vineyard Movement" (2015). Dissertations (2009 -). Paper 552. http://epublications.marquette.edu/dissertations_mu/552 THE KINGDOM OF GOD AND THE HOLY SPIRIT: ESCHATOLOGY AND PNEUMATOLOGY IN THE VINEYARD MOVEMENT By Douglas R. Erickson, B.A., M.A.C.T. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin August 2015 i ABSTRACT THE KINGDOM OF GOD AND THE HOLY SPIRIT: ESCHATOLOGY AND PNEUMATOLOGY IN THE VINEYARD MOVEMENT Douglas R. Erickson, B.A., M.A.C.T. Marquette University, 2015 This dissertation explores the relationship between eschatology and pneumatology in the Vineyard movement. The Vineyard movement is a growing expression within the evangelical Protestant tradition that seeks to combine the core doctrines of Evangelicalism with the experience of the gifts of the Spirit that is often associated with Pentecostalism. As a relatively new faith expression, the Vineyard has not received a great deal of academic interest, and thus much of its core theological commitments have not yet been explored. I shall argue that the central theological distinctive of the Vineyard is their understanding of the inaugurated, enacted, eschatological kingdom of God. This distinctive is evidenced by the particular understanding of the work of the Holy Spirit in the Vineyard; which is consistently expressed in praxis. The kingdom of God was inaugurated in the ministry of Jesus, is enacted in the present age, and eschatological as it both looks forward to final consummation, even as it expects the powers of the future to be manifested in the present. This thread that is woven throughout Vineyard self- understanding and practice was infused into the movement by its founder, John Wimber. A former Jazz musician and rock band manager, Wimber came to faith late in life, and was greatly impacted by the theology of George Eldon Ladd who spoke of the kingdom reality as “fulfillment without consummation,” known in Vineyard parlance as the kingdom that is “already but not yet”. John Wimber took this understanding of the already-not yet kingdom of God and fused it with his growing desire for and experience of the gifts of the Holy Spirit, including speaking in tongues, prophecy, and healing. To fully understand Vineyard theology, one must understand this dynamic synthesis that is different from both evangelical Protestant theology and classic Pentecostalism. This project employs both constructive systematic theology and philosophical phenomenology to examine Vineyard theology and Vineyard praxis in order to present an introduction to this unique faith expression. ii ACKNOWLEDGMENTS Douglas R. Erickson, B.A., M.A.C.T. A project of this scope that presents a first academic examination of a dynamic movement involves a wide range of appreciation and a wealth of debt. While it would be nearly impossible to name all those who have contributed to, encouraged, or supported me during this adventure, I shall nonetheless attempt to thank many to whom I am in debt. While the influence of many has been great, the mistakes and omissions remain my own. I am grateful to the Vineyard pastors, leaders and members that have supported and cared for me for more than two decades. A profound thanks is in order to Michael and Brenda Gatlin and the community of the Duluth Vineyard church for “doing the stuff” and incomparable blessings and support given to myself and my family. In the greater Vineyard tribe, countless pastors, practitioners and theologians have supported this project from its inception. I am especially grateful to Bob Fulton, Alexander Venter, Bill Jackson, Winn Griffith, Peter Davids and Carl Tuttle for insights and recollections of Vineyard history that have been invaluable. Past U.S.A. director Berton Waggoner, and present director Phil Stout have been encouraging as well. The companionship and kindness of countless members of the Society of Vineyard Scholars has nourished me over the last several years; your imprints are throughout this project. Caleb Maskell’s servant leadership during his own studies has been a model of dedication and sacrifice. I thank especially the encouragement and friendship of Luke Geraty, Thomas Lyons, Don Bromley and Thomas Creedy, my brothers-in-arms. iii This project would have never commenced without the friendship and insight of Derek Morphew, who first suggested this as a dissertation topic. Dr. Morphew not only suggested the need for such a project for the good of the Vineyard movement, but has also taught me innumerable lessons on what it means to be a follower of Jesus, a practitioner-scholar, and a humble servant of the church. My first doktorvater, dear friend, and program director, the late Dr. Ralph Del Colle, was instrumental in the early stages of this project. My deepest thanks as well to Dr. Stephen Long for taking over directing this dissertation after Dr. Del Colle’s passing. The Marquette faculty, administration and student community provided me with a rich environment to grow as a student and as a person. Among the enriching faculty at Marquette, I wish to thank my committee members Dr. Patrick Carey, Fr. Philip Rossi, and Dr. Pol Vandevelde for guiding this project and contributing towards my growth as a scholar. While many fellow students could be named, I owe a debt of gratitude to Bill Oliverio, Christopher Ganski, and especially Mark Chapman for their deep knowledge, kindness and continued friendship. Many thanks as well to my sister, Cindy Dufty for proofreading my manuscripts, and Jon Bialeki for helpful comments, insights, and sharpening questions throughout the project. My extended family has been patient and supportive through the many years of schooling and writing- I couldn’t have done it without you. Jayson Sandeen, let’s go fishing. Finally, to my beloved wife, Sandra, words cannot express my thankfulness for your love and support these many years. Few will know of your selfless sacrifice and unending support that made this whole journey possible. I love you and will be forever in your debt. My children, Zachary, Annika and Soren have likely sacrificed the most of all iv over the last several years of my writing and study. I love you all deeply, and daddy’s back. - For John and Carol Wimber v TABLE OF CONTENTS ABBREVIATIONS……………………………………………………………………...x INTRODUCTION……………………………………………………………………….1 CHAPTER ONE: The Theological Influences of John Wimber and the Vineyard Movement………………………………………………………………………………..7 1. John Wimber and the Vineyard…………………………………………………….9 1.1 Conversion and Early Years……………………………………………………9 1.2 The Yorba Linda Friends Church 1964-1977…………………………………11 1.3 The Fuller Institute of Church Growth 1974-1978……………………………13 1.4 Calvary Chapel Yorba Linda………………………………………………….15 1.5 The Vineyard Movement Begins……………………………………………...16 1.6 Signs, Wonders, Church Growth: the Beginnings of a Distinct Theology……18 1.7 Establishing the Vineyard Genetic Code……………………………………...20 2. The Influence of the Evangelical Friends Church on Wimber’s Thought………..23 2.1 Evangelical Friends in America………………………………………………23 2.2 Quaker influences on John Wimber…………………………………………..27 3. Ecclesial Development in the Vineyard…………………………………………..31 3.1 The Impact of Evangelicalism on Wimber’s Thought………………………..31 vi 3.2 The Impact of Pentecostalism and the Charismatic Movement on John Wimber……………………………………………………………………...……..31 3.3 Post-Wimber Ecclesial Development of the Vineyard Movement……………40 3.4 Ecumenism in the Worldwide Vineyard Movement………………………….41 4. Theological Growth and Educational Programs…………………………………..42 5. Continued Growth and Challenges………………………………………………..44 Conclusion: A Unique Founder, a Unique Movement………………………………47 CHAPTER TWO: Eschatology in the Vineyard……………………………………….48 Introduction…………………………………………………………………………..48 1. The Kingdom of God in Twentieth Century Theology…………………………...49 1.2 Consistent Eschatology: Weiss and Schweitzer………………………………52 1.3 Realized Eschatology: C.H. Dodd…………………………………………….56 1.4 Attempted Solutions to the Paradox: Rudolph Bultmann……………………..60 1.5 The Building Synthesis: Cullmann, Kümmel, Jeremias………………………62 1.6 The Evangelical Consensus: George Eldon Ladd……………………………..69 1.7 Conclusion: The Mystery of the Kingdom……………………………………77 2. Contemporary Protestant Eschatologies………………………………………….77 2.1 Evangelical Eschatologies: The Influence of Dispensationalism and “Rapture Theology” ………………………………………………………………………...80 2.2 Dispensationalism and Cessationism………………………………………….81 vii 2.3 Pentecostal Eschatologies: an End-Time Restoration of the Gifts?...................86 3. The Beginnings of Wimber’s Eschatology………………………………………..93 3.1 The Gospels and Ministry of Jesus……………………………………………96 3.2 Wimber’s Appropriation of G.E. Ladd and James Kallas…………………….99 4. Towards a Vineyard Eschatology: the Growth of an Inaugurated, Enacted Eschatology…………………………………………………………………………107 Conclusion………………………………………………………………………….119 CHAPTER THREE: The Work of the Spirit in the Vineyard Movement…………….120 1. The Return to the Spirit in Twentieth Century Theology………………………..123 1.1 The Return in Protestant Theology…………………………………………..124
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