The Early Pentecostals' Experience of Divine
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The Supernatural Occurrences of Charles G
THE SUPERNATURAL OCCURRENCES OF CHARLES G. FINNEY Daniel R. Jennings, M.A. www.seanmultimedia.com The Supernatural Occurrences Of Charles G. Finney Copyright 2009 by Daniel R. Jennings All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the author. However, the author is a Christian and as such knows that all things ultimately belong to God. Therefore he is very open to working with individuals or groups to see their goals reached. Requests for permission should be addressed to the author through the publishing company. Permission is granted in advance to make copies for personal, study group, and classroom use. ISBN 978-0-557-09946-7 Jennings, Daniel, R. 1977- The Supernatural Occurrences Of Charles G. Finney. Scripture quotations, unless otherwise indicated, are from the King James Version, either modernized by the author or in their original form. TABLE OF CONTENTS 1. Charles G. Finney: A Biographical Sketch 1 2. Revelations From The Holy Spirit A Supernatural Revelation Leads To Finney’s Salvation • The Holy Spirit Reveals A Coming Revival • A Revelation Of The Spirit Teaches Finney How To Lead A Man To Christ • A Revelation Of What Life In Heaven Is Like 3. Visions A Vision Of Jesus • A Vision Of The Light Of God’s Glory • A Vision Encourages Finney To Keep On Ministering 4. The Gift Of Prophecy Brother Nash’s Prophecy • A Prophecy Foretells A Woman’s Healing And Conversion • The Gift Of Prophecy Leads To Conviction • Finney Appears To Prophetically Foretell An Animal’s Strange Behavior • A Woman Prophesies The Coming Revival • A Prophecy Of A Coming Revival To Rochester, New York 5. -
North American Convention of the Church of God Anderson, Indiana June 29, 2005
THE PHENOMENA OF THE SPIRIT A Paper Prepared for the Doctrinal Dialogue 119th North American Convention of the Church of God Anderson, Indiana June 29, 2005 Dr. James W. Lewis Professor of Christian Ethics, Anderson University School of Theology I. INTRODUCTION My assignment is a broad one. “It is to address the issues of “speaking in tongues” as the initial evidence [or sign] of the infilling of the Holy Spirit, as well as the nature of the gift of tongues. Also, the paper is to deal with physical manifestations often referred to as “laughing in the spirit,” “dancing in the spirit,” and “groaning in the spirit.” These are the specifics of my assignment. Due to the broad nature of the topic, I am limiting my response today to “Speaking in Tongues,” “Being Slain in the Spirit,” and the “Holy Laughter” phenomenon, which itself is surrounded by still other phenomena. Except for purposes of clarity, then, this paper will not involve a systematic study of the person and work of the Holy Spirit. There are significant earlier and later works on this subject.1 I am focusing more on the “phenomena” or physical “manifestations” that often have been attributed to the Holy Spirit. I believe it is crucial to acknowledge upfront that the Church of God early pioneers appeared to be open to all that the Holy Spirit might visit on them. There was a yearning for real experiences of the Holy Spirit. Certainly this desire included the acknowledgment and legitimacy of a variety of 1 Merle D. Strege, I Saw the Church: The Life of the Church of God told Theologically (Anderson, In.: Warner Press, 2002); John W. -
The Supernatural Occurrences of John Wesley
THE SUPERNATURAL OCCURRENCES OF JOHN WESLEY Daniel R. Jennings SEAN MULTIMEDIA The Supernatural Occurrences of John Wesley Copyright 2005, 2012 by Daniel R. Jennings All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the author. Permission is granted in advance to make copies for personal, church, study group, evangelism and classroom use. Requests for permission beyond this should be addressed to the author through the publishing company. ISBN-13: 978-1478359111 ISBN-10: 1478359110 Jennings, Daniel, R. 1977- The Supernatural Occurrences of John Wesley. Scripture quotations, unless otherwise indicated, are from the King James Version, either modernized by the author or in their original form. "Scripture quotations taken from the Amplified ® Bible, Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation. Used by permission" (www.Lockman.org) Wesleyan Illustrations provided courtesy of the General Board of Global Ministries of the United Methodist Church located at http://gbgm-umc.org/umhistory/wesley/. oti ouk adunathsei para tou qeou pan rhma Lucas I.XXXVII CONTENTS Chapter 1 – The Man John Wesley ....................... 1 Chapter 2 – John Wesley’s Experience With Spiritual Warfare ……………………. 4 The Woodseats’ Demoniac…………............... 5 The Case Of The Bristol Demoniac…………. 7 The Kingswood Demoniac………………....... 9 The Strange Case Of Convulsions…………... 10 The Strange Case Of Elizabeth Hobson…...... 11 The Strange Case Of The Pride Demon…….. 27 The Shattery Demoniac…………………........ -
The Pentecostal-Charismatic Renewal and the Asian Church in the Twenty-First Century1
[AJPS 6:1 (2003), pp. 63-82] ENDUED WITH POWER: THE PENTECOSTAL-CHARISMATIC RENEWAL AND THE ASIAN CHURCH IN THE TWENTY-FIRST CENTURY1 Hwa Yung It would not be too much to say that the Pentecostal-Charismatic renewal has taken the global Christian movement by storm in the twentieth century. And increasingly, much of Christianity in Asia is impacted by it in one way or another. This essay seeks to understand and reinterpret this movement from the perspective of the growth of the Christian church in Asia, and to understand in a deeper measure its strengths and weaknesses. It will conclude with some tentative suggestions of what it would take for the movement to remain at the heart of God’s purposes for the Asian church in the twenty-first century. 1. Introduction David Barrett, an editor of the World Christian Encyclopedia (2001), is one of the most authoritative observers of worldwide Christian growth. In his recent article titled “The Worldwide Holy Spirit Renewal,”2 he notes that Pentecostals, Charismatics and neo-Charismatics have hit the worldwide Christian church like three simultaneous tidal waves in the twentieth century. These groups form some “27.7% of organized global Christianity” today, found “across the entire spectrum of Christianity,” 1 This is a reprint of the author’s chapter with the same title in Truth to Proclaim: The Gospel in Church and Society, Trinity Theological Journal Supplement, ed. Simon Chan (Singapore: Trinity Theological College, 2002), pp. 57-76. The publisher’s gracious permission for reprint is acknowledged here. Minor editorial changes were made according to the Journal editorial style. -
'BAPTISM in the HOLY SPIRIT': a Phenomenological and Theological
‘BAPTISM IN THE HOLY SPIRIT’: A Phenomenological and Theological Study By GONTI SIMANULLANG A thesis submitted in fulfillment of the requirements for the degree of Doctor of Ministry Studies Melbourne College of Divinity 2011 Abstract Catholic Charismatic Renewal (CCR) is one of the ecclesial movements recognised in the Catholic Church. Central to CCR (and every branch of Pentecostal Christianity) is a range of experiences commonly denoted as ‘baptism in the Holy Spirit’. Since the emergence of these movements in the mid-1960s it has become common to meet Catholics who claim to have received such an experience, so remarkable for them that it significantly and deeply renewed their lives and faith. In Indonesia, CCR has raised questions among non-CCR Catholics, particularly regarding ‘baptism in the Holy Spirit’, being ‘slain’ or ‘resting’ in the Spirit, and praying in tongues. This study explores, articulates and analyses the meaning of this experience from the perspective of those within Persekutuan Doa Keluarga Katolik Indonesia (PDKKI), that is, the Indonesian Catholic Charismatic Renewal in the Archdiocese of Melbourne. In so doing, it engages this phenomenon from a Roman Catholic theological perspective. The research question for this study is thus: what is the phenomenological and theological meaning of ‘baptism in the Holy Spirit’? A twofold method is employed: within the Whiteheads’ threefold framework for theological reflection – attending, asserting, and pastoral response – Moustakas’ phenomenology is used to analyse interviews with ten volunteer members of PDKKI. The thesis concludes that the essence or meaning of the experience of ‘baptism in the Holy Spirit’ for the participants is an affirmation or a connectedness with the reality of God. -
The Rise and Fall of the Pentecostals
ANDREW SINGLETON The rise and fall of the Pentecostals The role and significance of the body in Pentecostal spirituality he body has always been centrally important to Christianity. Michael TFeatherstone (1991a: 182) observes that prior to the twentieth century, Christians predominantly glorified the soul and suppressed the body. For close to two thousand years, in the pursuit of greater intimacy with God, the physical body has been ordered in particular ways during worship (e.g. kneel- ing during prayer), or disciplined and denied as part of daily religious prac- tice (e.g. fasting, self-flagellation). Giuseppe Giordan (2009: 228) notes that Christianity has controlled the body ‘through a complex system of rules, rules governing everything from sexuality to dreams, from food to desire, from work to emotions, from medicine to dress, from birth until death, including even the celebration of mourning’. In the final century of the millennium, however, a discernible shift has taken place in popular religious practice away from ordered asceticism to an eager ‘consumption’ of the power of God, especially in the Pentecostal and charismatic churches. In Australia, the UK and Western Europe, Pentecostals are one of the few Protestant groups to have grown in the past two decades. Within this tradition the body is not subordinated to attain a higher spiritual- ity, rather spiritual experiences are openly signified through the ‘out-of-con- trol’ body. The body is the site where the ‘power’ of God is manifested through the believer (as is the case with speaking in tongues). With experiences of this kind the worshipper is overcome by the ‘power’ of God, rather than in- stigating the bodily experience themselves, as is the case with swaying during prayer, fasting or liturgical dancing. -
Johnson Paper
1 Contagion in the Pentecostal/Charismatic Movements: A Good Mimesis? COV&R ---by Allen Johnson June 2010 (Revised from March 2004) I. REVIVAL FIRE The moment the crowd has waited for has come! For two hours 150 men, women, and children have waited for the evening’s climax. Earlier, during the first hour, the assembly had enthusiastically sung along with and danced to the music of the host worship band while waving bright-colored flags, jumping and clapping to the fast starter tunes, later slowly swaying or prostrating themselves during the slow intimate songs. The guest evangelist had next climbed the platform to give the evening message, starting first with light banter that loosened the people up to likeableness toward him. Like an airplane pilot in new territory circling for a landing strip, his preaching rambled until it found the pulse of the people. As such, the message was anecdotal, one story after another, salted and peppered with scripture verses, and vigorously presented by pacing the aisles and gesticulating with body and face. All this was preliminary. Minds, bodies, and emotions take preparation and time to put off the cares and trials of the day, to cast off self-consciousness and timidity, to open up in trustfulness and expectancy to the ministering leadership, that is, to be kindled to receptivity to The Holy Spirit. As the time ripened, the evangelist transitioned his message that announced that time for personal ministry was soon to commence. Like a whiff of wind fanning across a field of wheat, the crowd began to stir… as a swarm tensing to storm the stage. -
The Attitudes of Liberty Leadership Toward the Modern Day Gift of Apostle
.... Guillermin Library Liberty University Lynchburg, VA 24502 REFERENCE DO NOT CIRCUL,A T~ LIBERTY BAPTIST THEOLOGICAL SEMINARY THE ATTITUDES OF LIBERTY LEADERSHIP TOWARD THE MODERN DAY GIFT OF APOSTLE A Thesis Project Submitted to Liberty Baptist Theological Seminary In partial fulfillment of the requirements for the degree DOCTOR OF MINISTRY By Lee Patrick Vukich Lynchburg, Virginia April,2000 > Copyright 2000 Lee PatrickVukich All Rights Reserved LIBERTY BAPTIST THEOLOGICAL SEMINARY THESIS PROJECT APPROVAL SHEET GRADE MENTOR, Dr. Elmer L. Towns Dean, School of Religion Liberty University / ~r. Stephen Sam owns Assistant Dean for Academic Mfairs Liberty University External Degree Program ABSTRACT THE ATTITUDES OF LIBERTY LEADERSHIP TOWARD THE MODERN DAY GIFT OF APOSTLE Lee P. Vukich Liberty Baptist Theological Seminary, 2000 Mentor: Dr. Elmer L. Towns This project is an attempt to present the entire "Scripture-only" view as it pertains to the issue of modern day apostle. This will be accomplished by one presenting proponents' views with regard to this topic. Secondly, a doctrinal study of the term apostle will be utilized as it pertains to the New Testament usage. Additionally, church history will be discussed looking at views of the church fathers with regard to this topic. Third, interviews with the leadership of Liberty University will be conducted and conclusions drawn based upon their responses. CONTENTS CHAPTER ONE ................................................................................................................ -
Do You Know the Holy Spirit? ’S Gift of Lesson Seven: the Spirit Speaking in Tongues
Mark E. Larson Do You Know the Holy Spirit? ’s Gift of Lesson Seven: The Spirit Speaking in Tongues Introduction: The Many Beliefs People Have of Speaking in Tongues. A. Many believe all Christians can have this gift today. “ When the early believers were filled, they spoke in other tongues and the same holds true today. Millions of believers worldwide share the exact testimony: when they initially were baptized in the Holy Spirit they spoke in unknown tongues. This is the truth which Pentecostals ” consistently affirm. - The General Council of the Assemblies of God “ The Gift of Tongues (D&C 46:24): Sometimes it is necessary to communicate the gospel in a language we have not learned. When this happens, the Lord can bless us with the ability to speak … that language Many faithful members have been blessed with the gift of tongues. (See ” Joseph Fielding Smith, Answers to Gospel Questions, 2:32-33.). www.lds.org – The Assembly of Jesus Christ of Latter Day Saints. “ Spiritual Mediumship: A medium is one whose organism is sensitive to vibrations from the Spirit World and through whose instrumentality, intelligences in that world are able to convey messages and produce the phenomena of Spiritualism. The phenomena of Spiritualism consists … of: prophecy, clairvoyance, clairaudience, gift of tongues and any other manifestation which ” – proves the continuity of life. The National Spiritualist Association of Assemblyes www.nsac.org/spiritualism “This marvelous personal encounter is known as "the baptism with the Holy Spirit," and it is accompanied by the miracle of "speaking in tongues." It wasn't for the disciples alone; you too ” can have this experience--your very own Pentecost. -
BRT/Rbtnoi3, No 2/Fa1l93 46-55 SIGNS and WONDERS TODAY
BRT/RBTNoI3, No 2/Fa1l93 46-55 SIGNS AND WONDERS TODAY: SOME THEOLOGICAL REFLECTIONS Stanley K. Fowler 1. Introduction The contemporary "signs and wonders movement" confronts us with a host of questions: Are all the spiritual gifts mentioned in the New Testament available today? Is their absence in many churches due to a lack of faith in God's power and desire to do miracles? Should we expect miracles to regularly accompany our preaching of the gospel? Is evangelism without miraculous displays of power relatively ineffective? Should we be fervently praying for displays of divine power through miracles? Can we believe the reports which we hear about signs and wonders? Can those who have divergent opinions (and experiences) about these things function harmoni ously in the same church or denomination? To what extent should a church or a denomination define a position on these issues? These questions and many others like them must be addressed by contemporary Evangelicals. Until fairly recently, such questions were usually associated with classical Pentecostalism or neo-Pentecostalism (charismatic renewal), and they were dismissed by the rest of us through our refutation ofthe "second blessing" theology of Pentecostalism.! But then came John Wimber and the Vineyard Movement, arguing for a regular connection between evangelism and miracles apart from the traditional Pentecostal doctrinal system. It is not difficult to understand the attraction which many Evangelicals feel to this movement. Wimber's theology is basically mainstream evangelical; his concern to bring sinners to salvation ought to be attractive to all Evangelicals; and all of this is associated with a worship renewal movement which has had many positive effects in many kinds of churches. -
“A Strange Land and a Peculiar People” the Challenge of Antebellum Appalachian Christianity to the Religious Mainstream
“A Strange Land and a Peculiar People” The Challenge of Antebellum Appalachian Christianity to the Religious Mainstream A thesis submitted by Julia Nicole da Silva In partial fulfillment of the requirements for the degree of Master of Arts in History and Museum Studies TUFTS UNIVERSITY May 2012 Adviser: Benjamin L. Carp Abstract Beginning in 1799, the Great Revival drastically reconfigured the religious identity of south-central Appalachia. From this event, a distinctive religious culture developed in the region during the antebellum period, one that was unique on the American religious landscape. Protestantism as it developed in Appalachia valued the primacy of the individual, embraced an anti-authoritarian conception of church structure, and emphasized an emotive religious experience. This culture rejected the social and crusading understanding of Protestantism nurtured elsewhere in the United States by the zeal of the Second Great Awakening. Appalachian Protestants’ individualistic ideals were tempered, however, by their simultaneous desire for communal stability and cohesion, which resulted in a carefully tensioned balance between believers’ independence and interdependence. ii Acknowledgements Completion of this thesis has been a monumental undertaking and I owe much to many. The impetus for this investigation lies in a research project that I undertook with Professor Heather Curtis, and her comments, insight, and guidance encouraged me to take a deeper look at what Christianity meant to the faithful in antebellum Appalachia. I am grateful for her continued support of my work and her agreement to serve on my thesis committee. Professor Alisha Rankin has been a source of encouragement and support, both academically and personally, for over a year; her participation on my thesis committee is only the most recent instance of this. -
I. Defending Spiritual Gifts
I. Defending Spiritual Gifts (1 Corinthians 12:1–31) "1 Now concerning spiritual gifts, brothers, I do not want you to be uninformed. 2 You know that when you were pagans you were led astray to mute idols, however you were led. 3 Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit. 4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. In 1 Corinthians Paul writes to answer the questions of the Corinthian church. They have experienced spiritual gifts, and so now they are asking about them. Way back in the introduction (first chapter) Paul commended them for their use of spiritual gifts.