Spiritual Foundations of African Methodism
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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. -
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). -
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. -
Customer Business Name Begin Date E00001218 28/20 GROUP the 30
City of Colorado Springs - Sales Tax Division Exempt Organization List as of January 3, 2017 Customer Business Name Begin Date E00001218 28/20 GROUP THE 30-Nov-05 E00001066 9 LIVES RESCUE INC 28-Apr-10 E00001162 A F A FALFINS 16-May-12 E00000942 A KIDZ HOPE HOMES INC 17-Jun-08 E00001373 A L O INC DBA AERONOVA 13-Jul-16 E00000927 ACADEMY 2000/RENAISSANCE ACADEMY 24-Jan-07 E00000571 ACADEMY CHRISTIAN CHURCH 28-Aug-91 E00001096 ACADEMY FOR ADVANCED AND CREATIVE LEARNI 19-Nov-10 E00000004 ACADEMY SCHOOL DISTRICT #20 8-Jul-97 E00000005 ACADEMY WATER & SANITATION DISTRICT 3-Jun-82 E00001330 ACTS 19 11 17-Jun-15 E00000930 ACTS 20/20 MINISTRIES 5-Mar-08 E00000952 ACTS INTL MINISTRIES INC/ASST CHURCHES & 18-Aug-08 E00001346 ACTS OF THE APOSTLES MINISTRY 15-Oct-15 E00000887 ADDUCE FOUNDATION 3-Jul-07 E00001156 AERIALS BOOSTER CLUB 26-Apr-12 E00000688 AFMIN USA INC 2-Jul-02 E00001129 AFRICA RENEWAL MINISTRIES INC 26-Sep-11 E00000835 AGAPE KOREAN CHURCH 31-Aug-06 E00001106 AGLOW INTERNATIONAL 28-Feb-11 E00001171 AIR ACADEMY FEDERAL CREDIT UNION 23-Apr-12 E00000011 AIR FORCE ACADEMY FOUNDATION INC, THE 13-Jan-94 E00001300 AIR FORCE ASSN LANCE P SIJAN CHAPTER 125 6-Nov-14 E00001102 ALANO HOUSE 14-Feb-11 E00000983 ALL COLORADO BEER FESTIVAL 19-Nov-08 E00000745 ALL SOULS UNITARIAN UNIVERSALIST CHURCH 22-Jan-04 E00000697 ALLIANCE DEVELOPMENT FUND INC THE 6-Dec-02 E00000994 ALPHA RELIEF 10-Mar-09 E00000855 ALPINE AUTISM CENTER 6-Nov-06 E00000826 AMAZING WOMEN CENTER 30-Apr-12 E00000016 AMERICAN ACADEMY OF FORENSIC SCIENCES IN 5-Aug-92 City of Colorado -
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 -
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. -
Denominations Since the Reformation the Five Protestant Reformations
June 10, 2018 Denominations Since the Reformation As Christians in 2018, have you ever wondered where all these different denominations came from? The Five Protestant Reformations #1. German Reformation Martin Luther (1483-1546) • Famous 95 Thesis was against sale of indulgences. • Rejected sacramentalism. Affirmed forensic justification (salvation is an act of faith). • Rejected auricular confession (confession to a priest), saying that biblically people are supposed to confess to their fellow brothers. • Rejected authority of the pope. He went so far as to say that the primary problem with the RCC is the pope’s desire for opulence and luxury • Rejected all sacraments except two: baptism and the Lord’s Supper. • Rejected ordination of priests (idea of priestly class). • Followers known as Lutherans #2. Swiss Reformation John Calvin (1509-1564) • Was 8 years old when Luther nailed Ninety-Five Thesis to door. • Followers developed “Reformed theology” and “Calvinism” (Theodore Beza, John Knox). • People used to say they were of the “Reformed faith.” Around 20th c. started saying “Calvinists.” • Helped transform Geneva into “Protestant Rome.” Ulrich Zwingli (1484-1531) • Had academic background. • Brought reformation to hometown of Zurich, Switzerland. 1 • Calvary Chapels hold his view of Lord’s supper (memorialism—it’s purely symbolic tool for remembering Jesus’ work on cross). • Held to infant baptism (brings into Covenant Community like circumcision). #3. Radical Reformation Anabaptists (1527-) • Anabaptist = “baptized again” (adults should get baptized again even if done as infant). • “Radical” because wanted to take reformation even further. • Rejected infant baptism, link between church and state, Christian participant in war, distrusted external authority; held common ownership of property; emphasized pacifism and non-resistance. -
Non-Wesleyan Pentecostalism: a Tradition “The Finished Work”
[AJPS 14:2 (2011), pp. 187-198] NON-WESLEYAN PENTECOSTALISM: A TRADITION “THE FINISHED WORK” William W. Menzies Introduction In June, 1995, a remarkable outpouring of the Holy Spirit began at the Brownsville Assembly of God, Pensacola, Florida. Hundreds of thousands, if not millions, have visited Pensacola. Many have come away with a renewed spiritual experience and a revitalized ministry. What is happening in Pensacola is evidently happening in many other localities as well. Some of the local outpourings are a direct result of contact with Pensacola; some are not. Significantly, a common thread in the testimonies of those impacted by the current flow of revival is that it is essentially a renewal of holiness, of concern for the sanctified life. Some would see in the Pensacola revival a call to Pentecostals to recover their holiness roots. Evidently, somewhere along the way, the Pentecostal movement (or at least part of it), generally pictured as a direct outgrowth of the nineteenth-century Holiness Movement, drifted away from the emphasis on sanctification. With this new focus of attention on personal holiness, it is timely that we attempt to reconstruct the story of the roots of the modern Pentecostal movement, giving particular attention to the streams of influence regarding the doctrine of sanctification. The practical implications of this for today’s Pentecostals may be significant. The Pentecostal revival has featured effectively the empowering of the Spirit for evangelistic and missionary service. Somehow, through the years an earlier priority on the interior development of a holy life has apparently been muted. Is God calling Pentecostals to take a fresh look at the importance of Holy living? The story is not as simple as it might appear, however. -
The Pentecostal / Charismatic Movement
LHBC Adult Sunday Bible Class I. History and Beliefs of… A. The Pentecostal B. Charismatic C. Signs & Wonders Movement (Third Wave) II. Five Key False Teachings of the Prosperity Gospel III. New Movements Today Influence & History 1. Pentecostals 2. Charismatics 3. Signs & Wonders / Third Wave Evangelicals Faith Healing 1900’s, Latter Rain 40’s, Prosperity Gospel 70’s No Denominational Distinctive Pentecostal New Apostolic RM 1900’s Charismatic Baptism of the 1960’s Signs & Holy Spirit & All spiritual gifts tongues after emphasized and Wonders salvation continue 1980’s Apostles & Prophets Denominations of Protestants % of all Protestants Other (Independent / Non-Denominational) 38.2 Historically Pentecostal Denominations 10.8 Anglican 10.6 Lutheran 9.7 Baptist 9.0 United Churches (Unions of Diff Denominations) 7.2 Presbyterian Reformed 7.0 Methodist 3.4 Adventist 2.7 Congregationalist 0.5 Brethren 0.5 Salvation Army 0.3 Moravian 0.1 TOTAL 100% Worldwide in Millions N America (80M) Latin America (141M) Asia (135M) Africa (126M) Europe (38M) 7% 16% 24% 27% 26% Pentecostals are members of distinct Protestant denominations or independent churches that hold the teaching that all Christians should seek a post-conversion religious experience called the baptism of the Holy Spirit. These denominations and churches teach that those who experience the baptism of the Holy Spirit may receive one or more spiritual gifts, including the abilities to prophesy or utter messages from God, practice physical healing, speak in tongues or spiritual languages (glossolalia), and interpret tongues. Pentecostalism has roots in the 19th-century Holiness Movement, which promoted intense personal piety.1 It emerged as a distinct religious movement in the U.S. -
Catholic-Methodist-Pentecostal: a Trialogue? Ralph Del Colle Marquette University, [email protected]
Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 9-1-2008 Catholic-Methodist-Pentecostal: A Trialogue? Ralph Del Colle Marquette University, [email protected] Published version. Ecumenical Trends, Vol. 37, No. 8 (September 2008): 7-9, 15. Publisher Link. © 2008 Graymoor Ecumenical & Interreligious Institute. Used with permission. ... Catholic-Methodist- Pentecostal: A Trialogue? By RALPH DEL COLLE he report of the eighth round of the prayer of our Lord for the unity of his dis that has served it well for its not infrequent TInternational Dialogue between the ciples (In 17:21). This has not been the • leadership in the ecumenical movement. Catholic Church and the World Methodist case for the international Catholic-Pente Chapter One of GGC entitled, "Mutual Council in 2006, entitled The Grace Given costal Dialogue. As was stated in the Fourth Reassessment," gives a good account of You in Christ: Catholics and Methodists Phase's Report (1990-1997), Evangeliza the progress made in the respective views Reflect Further on the Church (henceforth, tion, Proselytism and Common Witness, "The of each communion vis-a-vis the other GGC), represents the culmination of a series goal is not structural unity, but rather the concluding with the new hermeneutical of dialogues in which the goal of "the fostering of this respect and mutual under perspectives that are the fruit of an engaged restoration of Christian unity" is under standing between the Catholic Church and ecumenism. stood as "full communion in faith, mission classical Pentecostal groups" (n. 2). The If I may sumrriarize the genius of and sacramental life" (GGC, n. -
Assemblies of God
AIMU: SEMPLE M CPHERSO N \ OL. 13. 1'0. I. SI' IU NG 1993 See Page /8 Assemblies of God ~-., 1910 Baptism Near Joplin, Missouri SEE INSIDE COVER SPRING 1993 VOl. 13, NO. I I'ACE 5 PACE 10 PAGE 18 5 JOHN PETER KOLENDA ARCHIVES STAFF-WAYNE E. WARNER, EDITOR AND ARCHIVES DIRECTOR: A story of "A man sent from God whose name was John," JOYCE LEE, ASSISTANT ARCHIVIST; who pastored and served in Brazil and Germany. GLENN GOHR, ARCHIVES ASSISTANT AND COPY EDITOR: J ULIE SPEARS. By Lewi s Wil so n SECRETARY . ARCHIVES ADVISORY BOARD-CHAIRMAN JOSEPH R. FLOWER. 9 A MODERN MIRACLE J. CALVIN HOLSINGER. GARY B. r.kGEE, The hea li ng of Pvt. James P. Sturgeon. A reprint from a EVERETT STENHOUSE. 1943 Christ's Ambassadors Herald. Assembbes of God Her/lagl' is published Quarterly by the Assemblies of God ArchiH'~. 10 J., BASHFORD BISHOP 1445 Boonville Ave.. Springfield. Mi ssouri 65802·1894. This magal.ine is free 10 members of A look at " Bash" Bishop's 50-year minist ry. the Assemblies of God Heritage Society. Yearly memberships are available for SIO; lifetime By Glenn Gohr memberships are SIOO. MemberShip fees are WOODROW STOOD ALONE used to publish the magazine and support 17 the Archives. Reflecting on Woodrow Ox ner's 1939 missionary Assemblil's of God Hl'ritage is inde~cd in commitment. Religion Index One: Pl'riodicals. published by th~ American Theological Library Association. By Norma F. Oxner 820 Church Street, Suite 300. E\anston. lL A IMEE SEMPLE MCPHERSON 60201. -
"Tongues" and the "Baptism of the Holy Spirit"?
VTO"!?f'C VT TTV J:. SUBJEC; ·/0"1'1.7Vt"5 t, 'f- ''"f?t1pf1'.5/l-t orf fie tfely:rt',f,ti::. ,, E.F- ~~---- CLASSIFICATION: TEXT- --- -------------------- --EXPOSITORY - - BIOGRAPHICAL W hat a bout "Tongues" a nd the "Bapt ism of t he Holy Spirit?" TITLE _CrEXTUAL --TOPICAL SCRIPTURE READING,---=A~c~ts~Z~·.,,__l -_c4c,_ _ _ ____ _____ ---DEVOTIONAL DELIVERIES: Date Hour Place Results and Comments: FBC 6/ 4/7ti a . m . San Angelo, Tx XXX+++ l B, l l; Gloriet a 7/27/78 Glo rie t a, NM XXX+++ FBC 8- 31-78 Ba llinger, Tx XXX+++- FBC 4/21/ 85 P . M. San Angel o , TX (XXX+++ ) 2L BIBLIOGRAPHY _ ______ _ ___ _ V WHAT ABOUT "TONGUES" AND THE "BAPTISM OF THE HOLY SPIRIT? " V SCRIPTURE READING: Acts 2:l-4o\: g INTRO: IN REFERENCE TO SPEAKING IN AN UNKNOWN TONGUE, THE LATE DR. JAMES G. HARRIS, PAST PRES:qJ~m ~ OF THE BAPTIST GENERAL CONVENTION OF TEXAS ' i ID : I "THE HOLY SPIRIT HAS NEVER IMPRESSED UPON ME TO , , WANT IT OR TO SEEK THIS EXPERIENCE. WHETHER IT IS RIGHT OR WRONG, I KNOW THAT IF I SOUGHT THIS EX PERIENCE AND WERE TO HONESTLY AND OPENLY ANNOUNCE IT, MY MINISTRY IN UNIVERSITY BAPTIST CHURCH WOULD BE WRECKED AND -MY USEFULNESS AS A SOUTHERN BAPTIST MINISTER WOULD BE NULLIFIED. I HAVE SEEN IT WRECK THE MINISTRY OF BAPTIST PREACHER AFTER BAPTIST PREACH ER. IF I WERE TO ANNOUNCE TO YOU THAT I HAD SPOKEN IN TONGUES IT WOULD SPLIT THIS CHURCH WIDE OPEN.