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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. -
The Doctrine of Legalism
The Doctrine of Legalism These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are in the right place. If you have not, then you need to heed the words of our Lord, Who said, “For God so loved the world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or, uniquely-born] Son of God.” (John 3:16–18). “I am the Way and the Truth and the Life! No one comes to the Father except through [or, by means of] Me!” (John 14:6). Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to fellowship with God (1John 1:8–10). If we acknowledge our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1John 1:9). If there are people around, you would name these sins silently. If there is no one around, then it does not matter if you name them silently or whether you speak aloud. Preface: The two items above are particularly fundamental to this study. -
The Gospel Opposes Legalism
THE GOSPEL OPPOSES LEGALISM Galatians 2:15-16 Galatians 2:15-16 We who are Jews by birth and not 'Gentile sinners' know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified. CONTEXT OF GALATIANS • False teachers (Judaizers) had gone to the new believers in Galatia. • They taught that in order for Gentiles to be saved, they had to follow Jewish laws. • Many believers were influenced. The church was split. Some were discouraged as well. • To enhance their own authority, these Judaizers undermined the authority of Paul, representing him as an inferior teacher and apostle. • When Paul heard this news, he wrote immediately to the Galatian believers, denouncing the Judaizers and their false teachings and emphasizing his credentials as an apostle. CONTEXT OF CHAPTER 2 In this chapter, Paul defended his credentials and his gospel of grace by offering 2 proofs to the Galatians : • The apostles and leaders in Jerusalem approved Paul’s gospel of grace and authenticated his apostleship. • Paul’s confrontation & correction of the apostle Peter who was showing preference to the Judaizers and their false system of legalism validates Paul’s apostolic authority and message. ONE KEY LESSON FROM GALATIANS 2: SALVATION IS BY FAITH IN CHRIST, NOT BY GOOD DEEDS Galatians 2:15-16 We who are Jews by birth and not 'Gentile sinners' know that a man is not justified by observing the law, but by faith in Jesus Christ. -
Can Two Walk Together Unless They Be Agreed?" the Origins of the Primitive Baptists, 1800-1840
"CAN TWO WALK TOGETHER UNLESS THEY BE AGREED'' THE ORIGINS OF THE PRIMITIVE BAPTISTS, 1800-1840 By JAMES R MATHIS A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 1997 ACKNOWLEDGMENTS This dissertation, by any human standard, should never have been completed. It has survived personal difficulties which necessitated my getting a job, cutting severely into the amount of time I was able to spend in research and writing. It has survived a fire which led to a hard drive crash and necessitated a slow process of reconstructing notes and drafts which added about six to nine months of work to the project. It survived bouts of despair, depression, and disillusionment, a pervasive sense that it was never going to be finished. But here it is—late, but finished. I have accumulated innumerable debts I will never be able to repay. I would like to thank, first, my father, James D. Mathis, who did not live to see his son earn first a master's and then a doctorate degree. He introduced me to libraries and the wonders contained in their shelves at an early age. He passed onto me a thirst for knowledge and love of writing which sustained me through many hours trying to piece one fi-agment after another together into something resembling coherence. My mother, Oleta O. Mathis, carefiilly avoided the topic of the dissertation during the time when I had not been near the computer in months. -
16. the Approach to Christianity of Non-Institutional Brethren Is Flawed 17
LAWMAKERS AND JUDGES STUDIES IN THE DOCTRINES AND PRACTICES OF "NON-INSTITUTIONAL" CHURCHES OF CHRIST AND THEIR TEACHERS BY JOHN WADDEY DEDICATION: To the memory of Thomas B. Warren, Roy Deaver, Guy N. Woods and Jim Massey, faithful men who led us through the turbulent conflict with the non-institutional brethren who sought to bind upon the church laws which God had not given Copies of this book may be ordered from John Waddey 12630 W. Foxfire Dr. Sun City West, AZ 85375 CONTENTS Introduction Page PART I: UNDERSTANDING THE MIND-SET OF FORBIDDING BRETHREN 1. Avoiding the Ditches 2. An Ever-Present Danger Confronting Conservative Christians 3. A Glossary of Terms Relating to the Non-Institutional Churches of Christ 4. Anatomy of A Forbidding Brother 5. Legalism: Deadly Enemy of the Church 6. A Portrait of Ultraconservatives 7. New Testament Examples of People Who In Teaching and Example Were Like the Non-institutional Brethren 8. What is Meant by Hobby-Riding? PART II: HOW WE DETERMINE THAT WHICH WE CAN AND CANNOT DO IN CHRIST 9. Establishing New Testament Authority 10. Generic and Specific Authority PART III: THE ORIGIN, BELIEFS AND PRACTICES OF THE NON-INSTITUTIONAL CHURCHES 11. The Controversy Over Orphan Homes and Church Cooperation 12. There Have Been Several Anti or "Forbidding" Groups 13. Issues Raised and Promoted by Non-Institutional Church Advocates 14. Dealing With Some of the Issues of the Non-Cooperative Churches of Christ 15. The Methodology of the Non-institutional Church Leaders 16. The Approach to Christianity Of Non-Institutional Brethren is Flawed 17. -
JUDAIC LEGALISM in Galatians Is Found Paul's Foremost Polemic
CHAPTER lWO JUDAIC LEGALISM THE LAW In Galatians is found Paul's foremost polemic against the judaizers' gospel (}:7-9). They held that a man is justified, reckoned righteous before God and made alive by works of the law (2 :16, 21; 3:11, 21; 5:4). The law rests on faith, they claimed; that is, legal obedience and righteousness depend on faith (3:12). Moreover, held Paul's opponents, to receive and to be led by the Spirit are inseparable from the requirement of subjection to the law <3:2, 5; 5:18, 23; 6:1-2).1 They considered law and grace to be compatible (2:21; 5:4), The inheritance (XA"YjPOVOfJ.(oc) promised to Abraham and his offspring-heirs is received through keeping the covenant with Abraham and the law of Moses (3:17-18,21,29; cf. 4:30-31). From this it follows that it was by grace that Christ allegedly renewed the covenant based on law. The revelation of faith in Christ does not remove the law as teacher (3:23-25) and guardian (4:2) or redeem from servitude those who were under the law (4:1-5, 30-31). Paul's opponents relied on works of the law (3:10) and led the Galatian converts to desire <OfAovn:c) to be under the law of the old covenant (4:21, 24). Paul thus saw them as enslaved to it and to its givers, the angels or crTO~XE~OC of the world 3:19; 4:3, 5, 7-10, 24-25, 30-5:1). -
Ethnocentric Legalism and the Justification of the Individual: Rethinking Some New Perspective Assumptions
JETS 54.2 (June 2011) 311–27 ETHNOCENTRIC LEGALISM AND THE JUSTIFICATION OF THE INDIVIDUAL: RETHINKING SOME NEW PERSPECTIVE ASSUMPTIONS !"#$%& '!(()%$* Those familiar with Pauline studies are aware that, since the emergence of the New Perspective on Paul, with roots even earlier, a shift has occurred toward viewing justi*cation in more corporate terms. 1 The New Perspective has been concerned largely with the inclusion of Gentiles into God’s cove- nant with Israel while downplaying the idea of the sinful individual before God in need of grace and forgiveness. Already in 1963, Krister Stendahl had begun moving scholarship in this direction, but it was E. P. Sanders and the subsequent New Perspective on Paul that commended such an approach to broader scholarship. 2 This has led to readings of Paul that have di+ered greatly from traditional understandings, generating a number of new conclu- sions regarding Paul’s view of justi*cation. While this new direction has been * Andrew Hassler is a Ph.D. student at The Southern Baptist Theological Seminary, 2825 Lexington Road, Louisville, KY 40280. 1 Gary W. Burnett, for example, observes that in “New Testament studies over the past twenty- *ve years there has been an increasing emphasis on the understanding of the documents against a background of people groups,” with the result that “more and more emphasis has been given to the relevance of the texts to questions of collective identity and social cohesion, and less and less importance attached to how the texts might address issues more to do with the individual, the salva- tion of the individual and individual behaviour” (Paul and the Salvation of the Individual [Biblical Interpretation Series; Leiden: Brill, 2001] 1). -
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). -
African Methodist Episcopal Assemblies of God Baptist
Danville Area Congregations African Methodist Episcopal St. James A.M.E. Church 124 East Walnut Street (859) 236-3241 Rev. Ralph Smith, Pastor Sunday School: 9:45 am Worship: Sunday 11:00 am Bible Study: Thursday 6:00 pm Assemblies of God Cornerstone Assemblies of God 2035 Old Lexington Road (859) 236-9058 Rev. Tom Lane, Pastor Sunday School: 9:30 am Worship: Sunday 10:30 am Bible Study: Wednesday 7:00 pm Baptist Calvary Baptist Church 401 Waveland Avenue (859) 236-5350 Brent Rowe, Sr. Pastor Sunday School: 9:30 am Worship: Sunday 10:45 am Wednesday 6:30 pm First Baptist Church (SBC) 1570 North Danville By-Pass (859) 236-2276 Dr. J. Timothy Mathis, Pastor Sunday School: 9:30 am Worship: Sunday 10:45 am Wednesday 6:30 pm Discipleship Training: Sunday, 5:00 pm First Baptist Church (NBC) 200 West Walnut (859) 236-4615 Dr. Derrick Briscoe, Sr. Pastor Sunday School: 9:30 am Worship: Sunday 8:15 am and 11:00 am Bible Study: Wednesday 7:00 pm Gethsemane Baptist Church 123 Quisenberry Avenue (859) 236-2581 Kyle Stachewicz, Pastor Sunday School: 9:45 am Worship: Sunday 11:00 am and 6:00 pm Wednesday 6:00 pm Lexington Avenue Baptist Church 339 W. Lexington Avenue (859) 236-3565 Basil Hall, Pastor Sunday School: 9:30 am Worship: Sunday 10:45 am Fellowship Meal: Wednesday 6:15 pm Bible Study: Wednesday 6:45 pm Catholic Saints Peter and Paul Catholic Church 117 East Main St. (859) 236-2111 Fr. Alan Carter Worship: Saturday Mass 4:15 pm Sunday Mass 8:15 and 11:15 am Wednesday Mass 5:15 pm, Friday Mass 12:05 pm, Thursday Mass 8:15 am Christian First Christian Church 555 East Lexington Avenue (859) 236-4006 Rev. -
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. -
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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