DOCSLIB.ORG

Information to Users

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Information to Users INFORMATION TO USERS The most advanced technology has been used to photograph and reproduce this manuscript from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand corner and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9” black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. University Microfilms International A Bell & Howell Information Company 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 313/761-4700 800/521-0600 Order Number 9031074 The institutionalization of Aimee Semple McPherson: A study in the rhetoric of social intervention Grindstaff, Roy Arthur, Ph.D. The Ohio State University, 1990 Copyright ©1990 by Grindstaff, Roy Arthur. All rights reserved. UMI 300 N. Zeeb Rd. Ann Arbor, MI 48106 THE INSTITUTIONALIZATION OF AIMEE SEMPLE McPHERSON: A STUDY IN THE RHETORIC OF SOCIAL INTERVENTION DISSERTATION Presented in Partial Fulfillment of the requirements for the Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Roy Arthur Grindstaff, B.A., M.A., M.Div. ***** The Ohio State University 1990 Dissertation Committee Approved By William R. Brown Goodwin F. Berquist U' Adviserjv Joseph M. Foley Department of Communication Paul C. Bowers Copyright © by Roy A. Grindstaff 1990 AIMEE SEMPLE McPHERSON, aged forty-five, photograph taken in 1935 To My Wife and Children ACKNOWLEDGEMENTS I express sincere appreciation to Dr. William R. Brown for his guidance, insight and support throughout this research. Special gratitude goes to Dr. Goodwin Berquist for his support and suggestions along the way. Thanks goes to Drs. Paul C. Bowers and Joseph M. Foley for their sugges­ tions and comments. Graditude is expressed to Anna Swartz, Librarian at L.I.F.E. Bible College, Los Angeles, for her assistance in gathering materials; to Dr. Harold Helms, pastor of Angelus Temple, Charles Duarte, Chairman of the Heritage Committee, and Dorothy Jean Furlong, for personal interviews; and to Dennis S. Luna, Program Director, and the staff of Mount Vernon Developmental Center who provided time to complete this project. Thanks goes to Dr. Duarte and the Heritage Committee for permission to reprint the portrait of Aimee Semple McPherson in the Frontpiece, the Foursquare Logo, words to hymn, Why Are They Whipping My Jesus, adver­ tisement from Bridal Call, "Soul Saving Stations Around the World," and the poem, Birthday Tribute. The technical assistance of Susan McDonald is gratefully acknowledged. To my wife, Loris, I offer sincere thanks for your unshakable faith in me and your patience in enduring the process of my endeavors. To my children, Roy, Yolonda, and Benjamin, I thank you for your understanding my preoccupation, and for your being my cheering section. To my friends and family thanks for the encouragement and support. VITA January 18, 1946 ........ Born - Cambridge, Ohio 1972 ..................... B.A., Biblical Literature Olivet Nazarene University, Kankakee, Illinois 1973 ..................... M.A., Religion Olivet Nazarene University, Kankakee, Illinois 1969 - 1973 ............. Pastor, Foursquare Gospel Church, Bradley, Illinois 1973 - 1974 ............. Pastor, Community Foursquare Church, Royal Oak, Michigan 1974 - 1977 ............. Pastor, Sugartree Ridge Circuit United Methodist Church, Hillsboro, Ohio 1977 ..................... Master of Divinity Asbury Theological Seminary Wilmore, Kentucky 1977 - 1978 ............. Professor Mount Vernon Bible College Mount Vernon, Ohio 1977 - 1982 ............. Pastor, United Methodist Church New Guilford, West Carlisle, Ohio 1985 ..................... Adjunct Professor Central Ohio Technical College Newark, Ohio 1985 - 1986 .............Adjunct Professor Mount Vernon Bible College Mount Vernon, Ohio 1986, 1988 .............. Adjunct Professor Mount Vernon Nazarene College Mount Vernon, Ohio 1978 - Present Administrative Chaplain Mount Vernon Developmental Center Mount Vernon, Ohio FIELDS OF STUDY Major Field: Communication Studies in: Rhetoric, Religious Communications Drs. Willianf^R. Brown, Goodwin Berquist, John MaKay, James Golden. Communication Theory Drs. Victor D. Wall, Donald Cegala, Alan Sillars. Telecommunication Drs. Joseph M. Foley Thom McCain Steven R. Acker. Major Field: Religion: Religious Philosophy Drs. George Pappas Tamar Rudavsky Moral Development Dr. Donald Joy Biblical Literature Drs. Robert Traina George Herbert Livingstone William Woodruff Practical Theology Drs. Frank Bateman Stanger Donald Demaray Jerry Mercer v TABLE OF CONTENTS DEDICATION .......... ii ACKNOWLEDGMENTS ........................................... iii VITA ............ iv LIST OF FIGURES ............................................ ix CHAPTER PAGE I. INTRODUCTION .......................................... 1 Introduction .......................... 1 Pentecostalism ................................... 2 Charismatic Personality ......................... 4 Justification for Study .............................. 6 Limitations .......................... *.............. 11 Literature Review ........ 12 Search for Literature .......................... 13 Evaluation of Prior Research ................... 19 Review of Primary Literature \................... 26 Significant Secondary Literature .............. 31 Statement of Problem ....... 34 The Servant ..................................... 34 The Campaigner .................................. 35 The Builder ...................................... 36 The Legend ....................................... 37 Questions ............................................ 38 Summary .............................................. 39 II. METHODOLOGY .......................................... 41 Introduction ......................................... 41 History and Rhetoric ............................ 42 History and Theory .............................. 46 Rhetoric of Social Intervention .................... 48 Attention Switching ............................. 50 Ideology ......................................... 54 Need ............................................. 57 Power ............................................ 60 Point of Entry ....................................... 64 III. THE HANDMAIDEN OF THE LORD ......................... 66 Development of the Evangelist ...................... 66 vi Worldview of the Evangelist ........................ 90 What it Meant to be Pentecostal ............... 90 Powershares in Pentecostal Groups ............. 93 The Saved and the Baptized .................. 93 The Faithful ................................. 94 The Called ................................... 95 The Called and Gifted ....................... 96 The Full Gospel ................................. 99 Salvation .................................... 99 Baptism In The Holy Spirit ................ 100 Divine Healing .............................. 103 The Second Coming of Jesus ........................ 104 Need and The Evangelist ........................... 106 The Need to Belong ............................ 106 The Need for Identity ,........................ 109 The Need for Security...... 112 The Need for Purpose .......................... 114 Summary ............................................. 116 Notes ............................................... 118 IV. THE FEMALE BILLY SUNDAY ...................... 122 Introduction ........................................ 122 Initiating the Institution ..................... 124 Development of Roles and Relationships ....... 124 Prescriptions of Roles and Relationships .... 133 Developing Reinforcements and Sanctions ...... 147 Conventionalization of the Institution ........... 164 Establishment of Custom and Expectation in the Temple ............. 169 Breach of Conformity in the Disappearance .... 179 Summary ............................................. 201 Notes ............................................... 203 V. EVERYBODY'S SISTER ................................. 206 Introduction ........................................ 206 Institutionalization and Expectation ............. 210 The Challenge of Lifestyle .................... 210 The Challenge of the Model for the Church .... 223 The Challenge of Principle ..... 237 The Purpose of the Church ..................... 251 The Institutionalization Process .................. 263 Institutionalization and the Legendary Leader ...................................... 266 Institutionalization and Communicating Through Power ............................... 270
Load more

Recommended publications
  • Deborah Schiffrin Editor
    Meaning, Form, and Use in Context: Linguistic Applications Deborah Schiffrin editor Meaning, Form, and Use in Context: Linguistic Applications Deborah Schiffrin editor Georgetown University Press, Washington, D.C. 20057 BIBLIOGRAPHIC NOTICE Since this series has been variously and confusingly cited as: George- town University Monographic Series on Languages and Linguistics, Monograph Series on Languages and Linguistics, Reports of the Annual Round Table Meetings on Linguistics and Language Study, etc., beginning with the 1973 volume, the title of the series was changed. The new title of the series includes the year of a Round Table and omits both the monograph number and the meeting number, thus: Georgetown University Round Table on Languages and Linguistics 1984, with the regular abbreviation GURT '84. Full bibliographic references should show the form: Kempson, Ruth M. 1984. Pragmatics, anaphora, and logical form. In: Georgetown University Round Table on Languages and Linguistics 1984. Edited by Deborah Schiffrin. Washington, D.C.: Georgetown University Press. 1-10. Copyright (§) 1984 by Georgetown University Press All rights reserved Printed in the United States of America Library of Congress Catalog Number: 58-31607 ISBN 0-87840-119-9 ISSN 0196-7207 CONTENTS Welcoming Remarks James E. Alatis Dean, School of Languages and Linguistics vii Introduction Deborah Schiffrin Chair, Georgetown University Round Table on Languages and Linguistics 1984 ix Meaning and Use Ruth M. Kempson Pragmatics, anaphora, and logical form 1 Laurence R. Horn Toward a new taxonomy for pragmatic inference: Q-based and R-based implicature 11 William Labov Intensity 43 Michael L. Geis On semantic and pragmatic competence 71 Form and Function Sandra A.
    [Show full text]
  • The Hybrid Photobook
    SELF-PUBLISHING IN THE DIGITAL AGE: THE HYBRID PHOTOBOOK Exegesis submitted by DOUGLAS RONALD SPOWART Graduate Diploma Arts (Visual Art), Monash University (2003) Master of Photography, Fellow and Honorary Fellow of the Australian Institute of Professional Photography in October 2011 with creative work in fulfilment of the requirements for the degree of DOCTOR OF PHILOSOPHY in the School of Creative Arts JAMES COOK UNIVERSITY ACKNOWLEDGEMENTS My deepest gratitude goes to fellow PhD candidate and partner Victoria Cooper for her encouragement, challenge and support throughout the candidature. I would also wish to acknowledge Professor Diana Davis for the opportunity to engage with this research project and to Professor Dr Stephen Naylor for his supervision and mentorship through the process to its conclusion. For their generosity, support and willing participation during the process of the work, I wish to express my thanks to the following: SUPERVISORS • Professor Diana Davis – Principal Supervisor 2004-2006 • Professor Dr Stephen Naylor – Principal Supervisor 2006-2011 • Ronald McBurnie – Associate Supervisor MY MENTORS: FORMAL AND INFORMAL I have some heroes and heroines who historically have fuelled my interest in making photographs and books. These photographers, artists and bookmakers have rewarded my life and research activities through their book works, commentaries about books and occasionally, through personal conversation. Most importantly these mentors have shaped my work in the book as a personal communiqué. Thank you to: Victoria Cooper is my life partner and also a photographer and artists’ bookmaker. Whilst we work as independent practitioners, our fieldwork, conceptual refinement of work, and production work are often linked by the kinds of discussion that can take place over the breakfast table, driving in the car or walking.
    [Show full text]
  • The Free Methodist Church, the Wesleyan Methodist Church, the Salvation Army and the Church of the Nazarene)
    A Study of Denominations 1 Corinthians 14:33 (KJV 1900) - 33 For God is not the author of confusion, but of peace, as in all churches of the saints. Holiness Churches - Introduction • In historical perspective, the Pentecostal movement was the child of the Holiness movement, which in turn was a child of Methodism. • Methodism began in the 1700s on account of the teachings of John and Charles Wesley. One of their most distinguishing beliefs was a distinction they made between ordinary and sanctified Christians. • Sanctification was thought of as a second work of grace which perfected the Christian. Also, Methodists were generally more emotional and less formal in their worship. – We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches • By the late 1800s most Methodists had become quite secularized and they no longer emphasized their distinctive doctrines. At this time, the "Holiness movement" began. • It attempted to return the church to its historic beliefs and practices. Theologian Charles Finney was one of the leaders in this movement. When it became evident that the reformers were not going to be able to change the church, they began to form various "holiness" sects. • These sects attempted to return to true Wesleyan doctrine. Among the most important of these sects were the Nazarene church and the Salvation Army.
    [Show full text]
  • The Charismatic Movement and Lutheran Theology [1972]
    THE CHARISMATIC MOVEMENT AND LUTHERAN THEOLOGY Pre/ace One of the significant developments in American church life during the past decade has been the rapid spread of the neo-Pentecostal or charis­ matic movement within the mainline churches. In the early sixties, experi­ ences and practices usually associated only with Pentecostal denominations began co appear with increasing frequency also in such churches as the Roman Catholic, Episcopalian, and Lutheran. By the mid-nineteen-sixties, it was apparent that this movement had also spread co some pascors and congregations of The Lutheran Church - Missouri Synod. In cerrain areas of the Synod, tensions and even divisions had arisen over such neo-Pente­ costal practices as speaking in tongues, miraculous healings, prophecy, and the claimed possession of a special "baptism in the Holy Spirit." At the request of the president of the Synod, the Commission on Theology and Church Relations in 1968 began a study of the charismatic movement with special reference co the baptism in the Holy Spirit. The 1969 synodical convention specifically directed the commission co "make a comprehensive study of the charismatic movement with special emphasis on its exegetical aspects and theological implications." Ie was further suggested that "the Commission on Theology and Church Relations be encouraged co involve in its study brethren who claim to have received the baptism of the Spirit and related gifts." (Resolution 2-23, 1969 Pro­ ceedings. p. 90) Since that time, the commission has sought in every practical way co acquaint itself with the theology of the charismatic movement. The com­ mission has proceeded on the supposition that Lutherans involved in the charismatic movement do not share all the views of neo-Pentecostalism in general.
    [Show full text]
  • Drowning in a Dry Town
    Drowning in a At the teeming The speakeasy The Marlborough Fred and Adele By January 16, 1920, Club Durant was outdoor market Dickerman’s County House, a swanky Astaire could be found 80 percent of the booze one of the rowdiest Paddy’s, home Fair Club had a rustic speakeasy with silver dancing some nights at stored in the cellars of clubs around, with Dry Town winemakers would theme—haystacks, leather banquettes, was a The Trocadero. 35 E. the Union Club had entertainment purchase lugs from picket fences, and favorite of Noël Coward, 53rd St., nr. Park Ave. been transferred to including “a tap dancer California. You could square dances. 54 E. who was known to members’ homes. and monologist,” a make 200 gallons a 9th St., nr. Broadway. enjoy the Muscovite Fifth Ave. at 51st St. “cakewalking singer,” year for your own use, duckling. 15 E. 61st St., and a “musical clown.” Where Prohibition-era although “your own” nr. Madison Ave. 58th St., nr. Broadway. New Yorkers got drunk. was rarely accurate. Ninth Ave., from 35th St. to 42nd St. The Central Park Casino was Mayor There were Jimmy Walker’s 38 speakeasies on favorite playpen. 52nd Street alone. In Central Park, nr. 72nd St. entrance. Making wine at Behind the plaster- Racketeer (and Opened in 1925 home was permitted, board in the upstairs Cotton Club owner) and financed with so every fall, California party room of the Owney Madden’s federal funds, the vineyards loaded now-closed Beatrice $1.5 million “cereal Bridge Whist Club Jack Bleeck’s Artists thousands of tons Inn, a low door leads beverage” brewery was a setup to gather and Writers Club was of lugs, or crates of to an alley off Eighth was repeatedly raided incriminating evidence a popular place for the The Cotton grapes, into boxcars Avenue—likely a by Feds who smelled about bootleggers.
    [Show full text]
  • In 1925, Eight Actors Were Dedicated to a Dream. Expatriated from Their Broadway Haunts by Constant Film Commitments, They Wante
    In 1925, eight actors were dedicated to a dream. Expatriated from their Broadway haunts by constant film commitments, they wanted to form a club here in Hollywood; a private place of rendezvous, where they could fraternize at any time. Their first organizational powwow was held at the home of Robert Edeson on April 19th. ”This shall be a theatrical club of love, loy- alty, and laughter!” finalized Edeson. Then, proposing a toast, he declared, “To the Masquers! We Laugh to Win!” Table of Contents Masquers Creed and Oath Our Mission Statement Fast Facts About Our History and Culture Our Presidents Throughout History The Masquers “Who’s Who” 1925: The Year Of Our Birth Contact Details T he Masquers Creed T he Masquers Oath I swear by Thespis; by WELCOME! THRICE WELCOME, ALL- Dionysus and the triumph of life over death; Behind these curtains, tightly drawn, By Aeschylus and the Trilogy of the Drama; Are Brother Masquers, tried and true, By the poetic power of Sophocles; by the romance of Who have labored diligently, to bring to you Euripedes; A Night of Mirth-and Mirth ‘twill be, By all the Gods and Goddesses of the Theatre, that I will But, mark you well, although no text we preach, keep this oath and stipulation: A little lesson, well defined, respectfully, we’d teach. The lesson is this: Throughout this Life, To reckon those who taught me my art equally dear to me as No matter what befall- my parents; to share with them my substance and to comfort The best thing in this troubled world them in adversity.
    [Show full text]
  • Artikel Utama
    ARTIKEL UTAMA 1 Early Pentecostal Eschatology Gani Wiyono INTRODUCTION Few studies have been devoted to early Pentecostal eschatology.1 One of them, ®° ض '•≤°¨§ 4ä 3®•°≤§ ≠•≤©≥ ≥•£©°¨ °•©ä 3®•°≤§ï≥ °≤¥©£¨• °•≥ ≥®Ø∑ ®° ò0••£Ø≥°¨≥ •≤• Ø¥ Ø≤©©°¨¨ §©≥•≥°©°¨©≥-fundamentalist and that the efforts secondarily to embrace such views have raised new problems for the identity of Pentecostals ®•≤≠••©£°¨¨á ≥Ø£©¨©£°¨¨ °§ ب©©£°¨¨äó2 The procedure taken by Sheppard is to investigate early Pentecostal eschatology as reflected in the writings of some early Pentecostal figures. Unfortunately, he excludes some important earliest Pentecostal figures such as Charles F. Parham, William J. Seymour, and G. F. Taylor. Moreover, some important Pentecostal writers, such as Daniel W. Kerr, that merit special attention due to their distinctive eschatology, have been left out. ) ©≥ ®• µ≤∞Ø≥• ض ®©≥ °•≤ ¥Ø ¶©¨¨ ò• ≥°£•ó ©®© 3®•°≤§ï≥ °≤¥©£¨•ä ) will investigate specifically the eschatological views of Pentecostal writers prior to s{trä 4®• ££¨µ≥© £•≤¥°©¨ °¶¶©≤≠≥ ®• 3®•°≤§ï ®•≥©≥ ®° Ø≤iginally the Pentecostal eschatology was not purely dispensational. Besides, it will be shown that early Pentecostal views on eschatology were not absolutely uniform. There was certainly diversity in the early Pentecostal eschatology! Before accessing and analyzing ®Ø≥• •°≤¨π §Ø£•≥á • ••§ Ø •∏°≠©• ®•¨©£°¨ ò≥Ø©¨ó © ®©£® ®• 0••£Ø≥°¨ movement took root, that is the rise of premillennialism. I. 4(% 4(%/,/')#!, ò3/),óã THE RISE OF PREMILLENNIALISM 1 ^} (U / ZÀ (}µv }voÇ Á} i}µvo ]o•W DŒŒ dX ^ZŒU ^tv}•o• v Z ,Œuvµ]• }( Dispensationalism: The Anatomy of an Unea•Ç woš]}v•Z]U_ Pneuma (Fall 1994): 5-33; Glen W. Menzies and D}}v [X !vŒ•}vX ^5XtX YŒ v 9•Zš}o}P]o 5]ÀŒ•]Ç ]v Z !••uo] }( D}X_ Paraclete (Winter 1993): 8-16.
    [Show full text]
  • Evangelical Revivals in New Zealand, and an Outline of Some Basic Principles of Revivals
    EVANGELICAL REVIVALS IN NEW ZEALAND -----//----- A History of Evangelical Revivals in New Zealand, and an Outline of Some Basic Principles of Revivals. -----//----- by Robert Evans and Roy McKenzie. -----//----- Published by the Authors, in conjunction with ColCom Press. PREFACE Many years of experience in the Lord's work, and the relative ease of retirement from parish responsibilities, have provided both of us with the time to carry out a work of love in presenting to the public this history of evangelical revivals in New Zealand. It is an aspect of the work of God which we believe is of enormous importance, both for church and for society, but which has been widely neglected for many years. The research for this book has relied, in the first instance, upon our privately-owned library resources. The main public libraries to which we are indebted are the New South Wales Uniting Church Archives Library and the Camden Library of the United Theological College, both in North Parramatta, the Hewitson Library of the Knox Theological Hall in Dunedin, the John Deane Memorial Library of the Bible College of New Zealand in Auckland (formerly The New Zealand Bible Training Institute), the Moore College Library (Anglican) in Sydney, and the Alexander Turnbull Library in Wellington. We also acknowledge the help of Miss Ferne Weimer, Director of the Billy Graham Center Library, in Wheaton, Illinois. We have also been indebted to many individuals. Chief amongst these have been the Rev. Dr. J. Graham Miller, now living in Wangaratta, Victoria, Dr. Brett Knowles of Dunedin, and the Rev. John Thomson, now living in Nelson.
    [Show full text]
  • Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected]
    CORE Metadata, citation and similar papers at core.ac.uk Provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Trends and Issues in Missions Center for Global Ministries 2009 Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/cgm_missions Recommended Citation Fanning, Don, "Pentecostal and Charismatic Movements" (2009). Trends and Issues in Missions. Paper 7. http://digitalcommons.liberty.edu/cgm_missions/7 This Article is brought to you for free and open access by the Center for Global Ministries at DigitalCommons@Liberty University. It has been accepted for inclusion in Trends and Issues in Missions by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Pentecostal/Charismatic Movements Page 1 Pentecostal Movement The first two hundred years (100-300 AD) The emphasis on the spiritual gifts was evident in the false movements of Gnosticism and in Montanism. The result of this false emphasis caused the Church to react critically against any who would seek to use the gifts. These groups emphasized the gift of prophecy, however, there is no documentation of any speaking in tongues. Montanus said that “after me there would be no more prophecy, but rather the end of the world” (Philip Schaff, History of the Christian Church, Vol II, p. 418). Since his prophecy was not fulfilled, it is obvious that he was a false prophet (Deut . 18:20-22). Because of his stress on new revelations delivered through the medium of unknown utterances or tongues, he said that he was the Comforter, the title of the Holy Spirit (Eusebius, V, XIV).
    [Show full text]
  • CH510: a History of the Charismatic Movements Course Lecturer: John D
    COURSE SYLLABUS CH510: A History of the Charismatic Movements Course Lecturer: John D. Hannah, PhD, ThD Distinguished Professor of Historical Theology at Dallas Theological Seminary About This Course This course was originally created through the Institute of Theological Studies in association with the Evangelical Seminary Deans’ Council. There are nearly 100 evangelical seminaries of various denominations represented within the council and many continue to use the ITS courses to supplement their curriculum. The lecturers were selected primarily by the Deans’ Council as highly recognized scholars in their particular fields of study. Course Description Charismatic theology is more than just a theology of spiritual gifts; worship, bibliology, sanctification, and ecclesiology are also central. Learners will complete a historical and theological study of the origins and developments of Classical Pentecostalism, Charismatic Renewalism, and Restoration Movements, with emphasis given to theological backgrounds and trends. Lectures also analyze other related movements, including the Jesus Only Movement, the Vineyard Movement, and the Toronto Revival Movement. Throughout the course, the pros and cons of the various charismatic movements are presented. Course Objectives Upon completion of the course, the student should be able to do the following: • Trace the history of the Pentecostal Movement from its origin in the American Holiness Movement to its current manifestation, Charismatic Renewalism, and the varieties of Restorationism. • Move toward a formulation (or clearer understanding) of such concepts as spiritual power and victory for himself/herself. At the minimum, the course purposes to discover the questions that must be asked in order to formulate a cogent statement of the “victorious Christian life.” • Gain insight into the nature and defense of Pentecostal and Charismatic distinctives, as well as the theological changes that have taken and are taking place in the movement.
    [Show full text]
  • Theological Reflections on the Charismatic Movement – Part 1 Churchman 94/1 1980
    Theological Reflections on the Charismatic Movement – Part 1 Churchman 94/1 1980 J. I. Packer I My subject is a complex and still developing phenomenon which over the past twenty years has significantly touched the entire world church, Roman Catholic, Orthodox, Anglican and non-episcopal Protestant, at all levels of life and personnel and across a wide theological spectrum.1 Sometimes it is called Neo-Pentecostalism because, like the older Pentecostalism which ‘spread like wildfire over the whole world’2 at the start of this century, it affirms Spirit-baptism as a distinct post-conversion, post-water-baptism experience, universally needed and universally available to those who seek it. The movement has grown, however, independently of the Pentecostal denominations, whose suspicions of its non-separatist inclusiveness have been—and in some quarters remain—deep, and its own preferred name for itself today is ‘charismatic renewal’.3 For it sees itself as a revitalizing re-entry into a long-lost world of gifts and ministries of the Holy Spirit, a re-entry which immeasurably deepens individual spiritual lives, and through which all Christendom may in due course find quickening. Charismatic folk everywhere stand on tiptoe, as it were, in excited expectation of great things in store for the church as the movement increasingly takes hold. Already its spokesmen claim for it major ecumenical significance. ‘This movement is the most unifying in Christendom today’, writes Michael Harper; ‘only in this movement are all streams uniting, and all ministries
    [Show full text]
  • Bruxy Cavey and the Meeting House Megachurch: a Dramaturgical Model of Charismatic Leadership Performing “Evangelicalism for People Not Into Evangelicalism”
    Bruxy Cavey and The Meeting House Megachurch: A Dramaturgical Model of Charismatic Leadership Performing “Evangelicalism for People Not Into Evangelicalism” by Peter Schuurman A thesis presented to the University of Waterloo in fulfilment of the thesis requirement for the degree of Doctor of Philosophy in Religious Studies Waterloo, Ontario, Canada, 2016 © Peter Schuurman 2016 ! ! ! ! ! ! ! ! ! ! ! Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. ! ii ! Abstract Megachurch pastors—as local and international celebrities—have been a growing phenomenon since the 1960s, when megachurches began to proliferate across North America. Why are these leaders and their large congregations so popular in an age of increasing “religious nones”? Commentators in both popular and academic literature often resort to characterizing the leadership with stereotypes of manipulative opportunists along the lines of Sinclair Lewis’ Elmer Gantry (1927) or narrow characterizations of savvy entrepreneurs who thrive in a competitive religious economy. Similarly, writers assume megachurch attendees are a passive audience, or even dupes. This dissertation challenges the Elmer Gantry stereotype and the religious economic perspectives by examining one particular megachurch pastor named Bruxy Cavey in the context of his “irreligious” megachurch community called
    [Show full text]