DOCSLIB.ORG

Wind and Flame by Donald Gee Contents

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Wind and Flame by Donald Gee Contents Wind And Flame by Donald Gee The original ‘Pentecostal Movement’ was first written during the Second World War and gives readers a detailed account of the people, places and events that gave British Pentecostalism its influential place amongst world Pentecostal movements. Though it deals mainly with British history it frequently reflects upon personalities from other nations who played a part in the formation of Britain’s Pentecostal movements. Beginning with the Welsh Revival and the Azusa Street Outpouring, the author documents the spreading flame of Pentecost from Barratt in Sunderland, Smith Wigglesworth in Bradford and a host of other pioneers who became leaders of the fledgling Pentecostal denominations. This book will always be a primary source for the history of British Pentecostalism. In 1966, just before his death, Gee brought the story up to date, including reference to the second-wave of the Spirit through the Charismatic Movement, when it’s name changed to ‘Wind and Fire.’ We have included 5 of the 17 chapters. Contents I. 1875 — 1905 The Springs of the Movement. - The Holiness Movement. - The Welsh Revival. - The Scriptural Basis for the Pentecostal Movement - Pentecostal Phenomena in History. II. 1906 Asuza Street. - T. B. Barratt . - Expectation in England and Sweden. - The Problem of Opposition to the Movement. III. 1907 The Pentecostal Movement begins in the British Isles. - The first to “receive” in England. - The “Fire falls” at All Saints’ , Sunderland. - Smith Wigglesworth. - Scandinavia. - Mukti. IV. 1908 The Visitation at Kilsyth. - “Children of the Revival” in Wales. - The Historic Sunderland Conventions. - “Confidence.” - The Movement in Germany. - South China. - Character of the early seekers. V. 1909 The Pentecostal Missionary Union. - Cecil Polhill. - Sion College. - The South Coast. - Stanley Frodsham. - Preston. - Thomas Myerscough. - The Methodist Pentecostal Church of Chile. - Leaders warn against false teachings. All remaining available by instant download at the shop VI. 1910 — 1911 The First Bible Schools. - Early Days in the Midlands. - The Tonypandy Conventions. - Russia, France, Switzerland, Australia, South Africa. - “New Wine in Old Bottles.” VII. 1912 — 1914 The concluding Sunderland Conventions. - Cross-keys. - Birmingham. - Highbury. - The Movement developing in America. - The British Assemblies. - The famous Vision at Llanelly, July, 1914. VIII. 1915 — 1919 The War. - The Elim Pentecostal Alliance. - The Congo Evangelistic Mission. - A Luban “Pentecost.” - Conscientious Objectors. - The Apostolic Church. - Kingsway, 1919. – Gradual Dawn of a new outlook. IX. 1920 — 1924 The Swanwick Conferences. - Stephen Jeffreys. - “Elim” enters England and Wales. - Aimee Semple McPherson. - International Convention in Amsterdam, 1921. - Doctrinal Dissensions. - The Demand for Organisation in the British Assemblies; - Formation of “Assemblies of God.” - Difference between Elim and Assemblies of God. - A New Era. X. 1925-1929 The P.M.U. merges with Assemblies of God. - Smith Wigglesworth active. - Great Revival Campaigns under Stephen Jeffreys. - God’s further Visitation at Sunderland, 1927. - Other Evangelists. - The phenomenal ministry of George Jeffreys. - The Royal Albert Hall. - A summing-up of the Great Campaigns. XI. 1930 — 1935 Rapid Expansion of the Movement in Britain. - The Hamstead Bible School. - Further Great Campaigns by the Jeffreys family and others. - The “Full Gospel Testimony.” – Eastern Europe’s Time of Visitation. - The Pentecostal Movement in France. - Leaders Travel Extensively. - In Sunderland again, 1935. XII. 1936 — 1939 A Period of Consolidation. - The Unity Conferences. - Assemblies of God, U.S.A. - The “Filadelfia” Assembly in Stockholm; its history, work at home and abroad, and magnificent auditorium. - The Great European Pentecostal Conference, 1939. XIII. 1940 — 1943 After Stockholm. - First months of the War. - The Bible-Pattern Church Fellowship. - Death of T. B. Barratt. - Battle of Britain. - Hampstead carries on. - Time-Bomb at Clapham. - “Front Line” Experiences. - War-Time Evangelism. - Conventions Continue. - Death of Stephen Jeffreys. - The Strength of the Spirit. XIV. 1944 — 1947 The War draws to its Climax. – “D” Day and After. - Great Preston Conventions. – Youth Work. - Elim Goes on the Air. - A Glance Abroad. - British Leaders Travel Again. - Great Missionary Activity. - Home Evangelism. - Passing of Smith Wigglesworth. - The Pentecostal Movement Wins Increasing Recognition. - World Conference in Zurich. XV. 1948 — 1953 Advance from Zurich. - National Pentecostal Fellowships. - Building Many New Halls. - On the Air, and In the Air. - The Evangelists and their Great Campaigns. - Missionary Evacuation and Advance. - World Conferences in Paris and London. - Persecution and Recognition. - Growth of Annual Conferences. - Numerical Increase but “The Task Still Before Us”. XVI. 1954 — 1959 Phenomenal Growth. - “Catholics, Protestants and Pentecostals”. - The New “Bethshan”. - Rebuilt Elim Central Church. - Large Conventions. - “Redemption Hymnal”. - Tommy Hicks in Buenos Aires. - Fourth World Conference in Stockholm. - The Gypsies. - Full Gospel Business Men. - “Revival-time”. - Behind the Iron Curtain. - Peniel. - Fifth World Conference in Toronto. XVII. 1960 — 1964 A New Era in the Revival. - The Double River of Blessing. - The Jerusalem Conference in 1961. - Death of George Jeffreys and Fred Squire. - British Conferences establish a Record. – Younger Leaders Emerge. - New Headquarters at Springfield. - The World-wide Scope of the Movement. - The “Mighty Sweep” of the New Pentecost. – The Seventh World Conference in Helsinki in 1964. Chapter I. 1875 — 1905 INTRODUCTION. – THE SPRINGS OF THE MOVEMENT. – THE HOLINESS MOVEMENTS. - THE WELSH REVIVAL. – THE SCRIPTURAL BASIS FOR THE PENTECOSTAL MOVEMENT. – PENTECOSTAL PHENOMENA IN HISTORY. THERE is something both wise and winsome in the straightforward reason given by Luke for the writing of the third Gospel. He sees the increasing value of an authentic and orderly record of the things “most surely believed” among the early Christians; and realises the importance of this being based upon a first hand knowledge of facts in the possession of those who “from the beginning were eyewitnesses and ministers of the Word.” Therefore he collates his material and, inspired by the Spirit of God, writes for his “most excellent Theophilus.” Something of the same conviction and urge will arise in those who have been connected with powerful and far-reaching revival movements within the Church, when they realise the time has arrived that calls for a record of “those things” that have become the heritage of multitudes. The generation who participated in the rise of what has come to be called the Pentecostal Movement is swiftly passing away. We owe it to our children to place in their hands as true a record as may be of the beginning of the Movement with which their parents, either natural or spiritual, have been identified, and with whose progress many of them are still deeply concerned. Nevertheless, the fact that a “history,” however brief, is desired, and even possible, gives reason for some heart-searching. On the one hand the fact of survival, world-wide expansion and establishment in the teeth of great opposition, until there is now something to write history about, cannot but be gratifying to those who have borne the brunt of the battle. Whatever explanation is offered for the facts, this is now proved to be more than a mere “flash-in-the-pan,” and it merits consideration by the thoughtful. On the other hand, it is with something of a pang that those who shared in the first flush of a new-born revival movement hear any suggestion to write its “history.” To them it sounds ominous. The morning is passed. Whence is the Movement now trending? The pioneers of “Pentecost” visualised a revival that was to touch and inspire every section of the Christian Church; for they belonged to so many different sections. Above all things, their hearts glowed with the expectation and conviction that this was destined to be the last revival before the coming of the Lord, and that, for them, all earthly history would soon be consummated by the “Rapture.” That Hope remains: but the passing decades, the inevitable development produced by the formation of distinctive Pentecostal Assemblies, the resultant rise of organisation, and finally of recognised denominationalism, has now produced a situation and an outlook vastly different from that which pertained at the beginning. The clock cannot be put back. But Vision can still inspire and direct. The significance of the Movement should be interpreted. This, however, demands an examination of the facts from the staff. The Springs of the Movement The Pentecostal Movement had its rise as a recognised entity during the early years of the twentieth century; and to understand its origins we must recall the general situation in the more spiritual sections of the Church about that time. This is the more important because of one highly significant feature of the Movement that distinguishes it in a striking way from most of those that have gone before. The Pentecostal Movement does not owe its origin to any outstanding personality or religious leader, but was a spontaneous revival appearing almost simultaneously in various parts of the world. We instinctively connect the Reformation with Luther, the Quakers with George Fox, Methodism with Wesley, the Plymouth Brethren with Darby and Groves, the Salvation
Load more

Recommended publications
  • Part 24 Evan Roberts and Jessie Penn-Lewis
    IV. Evan Roberts and Jessie Penn-Lewis Evan Roberts and Jessie Penn-Lewis were the central minister and the most influential expositor,1 respectively, of the Welsh holiness revivalism concentrated from “December 1904 to May 1905,”2 co-opting and eclipsing a genuine revival movement in Wales that had already been taking place. Roberts received infant “baptism a few weeks after his birth on June 8, 1878,”3 and grew up in the Calvinistic Methodist denomination. His “name appears in the church roll for the first time in 1893-94” after taking a “preparation class,”4 but evidence of his own personal conversion is very weak at best.5 A minister claimed that he had been the instrument some time after 1898 of Roberts’ “conversion or consecration,”6 but Roberts himself does not appear to have affirmed that he was born again at that time—indeed, Roberts testified that he was not a Christian until a number of months before the onset of the holiness revival.7 The closest one can come 1 Of course, other men were involved, such as “W. S. Jones,” who not long before 1904 “had a vision,” after which it “soon became evident that God had chosen him to be the first receiver and transmitter of Holy Spirit baptism. Around him there gathered a group of young pastors such as Keri Evans, W. W. Lewis and D. Saunders who sought the same experience” (pgs. xvi-xvii, An Instrument of Revival, Jones). Nevertheless, “Evan Roberts . must be placed at the center of events” (Pg. xviii, ibid.).
    [Show full text]
  • Spiritual Gifts in the Work of the Ministry Today
    Spiritual Gifts in the work of the ministry today DONALD GEE SPIRITUAL GIFTS in the Work of the MINISTRY TODAY By DONALD GEE GOSPEL PUBLISHING HOUSE Springfield, Missouri 65802 2-592 Copyright © 1963, by .F.E. Bible College Alumni Association Printed in the United States of America. All rights reserved including the right of reproduction in whole or in part in any form. ACKNOWLEDGMENT The contents of this book were presented initially in the form of five lectures to the student body of L.I.F.E. Bible College in Los Angeles in 1963. The lectureship was sponsored by the L.I.F.E. Bible College Alumni Association. CONTENTS INTRODUCTION 1. WHAT ARE SPIRITUAL GIFTS? 2. SPIRITUAL GIFTS FOR PREACHING AND TEACHING .. 3. PROPHETICAL MINISTRY 4. SPIRITUAL GIFTS OF ACTION 5. SPIRITUAL GIFTS AND WORLD EVANGELIZATION .... Introduction One of my main reasons for undertaking this work is that I have mature opinions and convictions re• garding the gifts of the Spirit which I wish to commit to others before I pass hence to be with Christ. Not that I think these involve drastic revisions of those things which I have taught by voice and pen all over the world these many years. Some convictions, however, have become firmer and now seem in greater need of being stated. One happy reason for this sense of urgency is the new era in the Pentecostal Revival which is growing to impressive magnitude in recent years. I would like to humbly submit my mature thoughts on this favorite subject to a new generation of participants in the Pentecostal Revival of the twentieth century.
    [Show full text]
  • The Pentecostal Missionary Union (PMU), a Case Study Exploring the Missiological Roots of Early British Pentecostalism (1909-1925)
    The Pentecostal Missionary Union (PMU), a case study exploring the missiological roots of early British Pentecostalism (1909-1925) Item Type Thesis or dissertation Authors Goodwin, Leigh Publisher University of Chester Download date 29/09/2021 14:08:25 Link to Item http://hdl.handle.net/10034/314921 This work has been submitted to ChesterRep – the University of Chester’s online research repository http://chesterrep.openrepository.com Author(s): Leigh Goodwin Title: The Pentecostal Missionary Union (PMU), a case study exploring the missiological roots of early British Pentecostalism (1909-1925) Date: October 2013 Originally published as: University of Chester PhD thesis Example citation: Goodwin, L. (2013). The Pentecostal Missionary Union (PMU), a case study exploring the missiological roots of early British Pentecostalism (1909- 1925). (Unpublished doctoral dissertation). University of Chester, United Kingdom. Version of item: Submitted version Available at: http://hdl.handle.net/10034/314921 The Pentecostal Missionary Union (PMU), a case study exploring the missiological roots of early British Pentecostalism (1909-1925) Thesis submitted in accordance with the requirements of the University of Chester for the degree of Doctor of Philosophy by Leigh Goodwin October 2013 Thesis Contents Abstract p. 3 Thesis introduction and acknowledgements pp. 4-9 Chapter 1: Literature review and methodology pp.10-62 1.1 Literature review 1.2 Methodology Chapter 2: Social and religious influences on early British pp. 63-105 Pentecostal missiological development 2.1 Social influences affecting early twentieth century 2.1 Missiological precursors to the PMU’s faith mission praxis 2.2 Exploration of theological roots and influences upon the PMU Chapter 3: PMU’s formation as a Pentecostal faith mission pp.
    [Show full text]
  • 28Th February 1936
    The ' ' E li m E\·:rn g 1.· I :ind Foun,quare Re viv alist, " February 28th, 193G. AWAKE! CHRISTIANS, AWAKE! (see page 136) REGi6'-'i!REP AT T ; A . ' l!m·;._.·__-_ m' .~i ~--. \ i ... D . -._, . --- "•\l~'~ AND .· ._ - " - - Q~ REVIV~IS e yesterday, and. ~O-Q<:1X1~<!f~ xu,_. Vol. XVI I., No. 9 FEBRUARY 28th, 1936. Twopence Revival Fervour in Scotland PRINCIPAL'S TRIUMPHANT TOUR. Crowds - Converts - Healings Everywhere Fresh from the stirring scenes of revival power and blessing in Aberdeen and Dundee, Principal George Jeffreys and Party arrived in Dunfermline. Al ­ though it was their first visit to this historic town, remarkable scenes of revival fervour were wit­ nessed. Enthusiastic crowds flocked to the Y.M.C.A. Hall and the St. Margaret's Hal l and :y sat spellbound under the powerful ministry of the 11-it Principal. In response to the soul-stirring presenta­ ,ve tion of the truth forty souls decided for Christ fe~' amidst rejoicing on the part of the saints. As in the former places God's power was manifested in healing and there were many testimonies. After the week-end meetings in Dunferml ine, the Party were most enthusiastically received by the saints at Ed inburgh. Night after night the Word went forth with astonishing results, and the people were held in the grip of Holy Ghost ministry. Here again signs confirmed the Word and there were forty decisions. Conviction rested so mightily upon the congregations that some remained behind to give themselves to Christ after the close of the meetings.
    [Show full text]
  • THE 1936 ELIM MINISTERIAL CONFERENCE (See Pages 629, 635, 637) Cover Ii
    T h .._• " Elim Evangel and Foursquare Revivalist," October 2nd, 1936. THE 1936 ELIM MINISTERIAL CONFERENCE (see pages 629, 635, 637) Cover ii. THE ELIM EVANGEL AND FOURSQUARE REVIVALIST October 2nd, 1936. The Elim Evangel AND FOURSQUARE REVIVALIST (Editor: Pastor E. C. W. Boulton.) Official Organ of the Elim Foursquare Gospel Alliance. ExEcvT1vE CouNcn.: BATTERSEA, September 24-0ctober 1. Unity Hall, Falcon Grove. Principal George J•lfreys (President) Youth Campaign by Evangelist D. Vanstone. Pastors E. J. Phillips (SecretaryrGencraI), E. C. W. Boulrun, BELFAST. Commencing September 20. Elim Hall, Beersbridge Road. P. N. Corry, R, E. Darragh, W. G. Hathaway, J. Mc\Vhirrer, Evangelistic Campaign by Miss N, Kennedy. J. Smith & R. Tweed. BIRMINGHAM, PERRY BAR, Regular meetings are now held in the Community Hall, Witton Lodge Road. General Headquarters 1 BIRMINGHAM, SPARKBROOK. Now in progress. Elim Tabernacle, ~o, Clarence Road, Clapham Park, London, s. W .4,---- Golden HH!ock Road. Revival Campaign by Pastor W. E. Smith. CATERHAM. October 16, 23 1 30; November 6 and 13. Co-operative Vol. XVII, October 21 1936 No·, 40 Hall, Upper Caterham. Special series of addresses on The Holy Spirit, by Pastor E. C. W. Boulton. CONTENTS CLAPHAM. October 8. Elim Tabernacle• Park Crescent. London Crusader Choir, 7.30 p.m. :\ Pageant of 20th-Century Miracle 625 CROYDON. October 4. Elim Tabernacle, Stanley Road. London Crusader Choir, 6.90 p.m. (Maidstone Prison, 2.90 p.m.). Conference Group of Elim Ministers 628 ELIM WOODLANDS, September 26. Open Saturday 3 to 9 p.m. " This Movement is an Eye-Opener " 629 Meeting in evening.
    [Show full text]
  • New Paradigms in Pentecostal Education
    Changing Paradigms in Pentecostal Education (Glopent, February, 2009) William K Kay, Director of the Centre for Pentecostal and Charismatic Studies, Bangor University, Wales Introduction In this brief paper I will first outline old Pentecostal paradigms of education in the period roughly before 1939. I will then look at intermediate paradigms in the period up to about 1975. Finally, attention will be given to more recent developments within Pentecostal education. The word ‘paradigm’ is well enough known to require little explanation. Its recent usage dates back to Thomas Kuhn’s description of scientific thinking: scientists work within a paradigm (normal science) until a startling innovation makes the paradigm unsustainable, after which the new paradigm became normative.1 The paradigm of Newtonian physical science operated in the 19th century until Einsteinian physics took over early in the 20th century. David Bosch used the concept of paradigms for his book, Transforming Mission, and it appears to be from here that Hans Küng’s borrowed the notion for his big book on Christianity.2 The only point that needs to be made in this discussion is to ask ourselves whether paradigms are mutually exclusive. In one view, everything under the old paradigm has to be translated into the new paradigm after a period of transition. In another view, two or more paradigms may co-exist in a postmodern way. At the point of transition it is not clear, then, whether an old paradigm is being replaced so that the new paradigm becomes the only framework within which work is conducted or whether the new paradigm simply operates as an alternative to the new one so as to allow inter-paradigm dialogue.
    [Show full text]
  • When Religion Makes the News Christianity in Wales 2016
    When Religion Makes the News Christianity in Wales 2016 Parch/Revd Gethin Rhys Swyddog Polisi’r Cynulliad Cenedlaethol / National Assembly Policy Officer Produced by Cytûn at the request of NUJ Training Wales, the training arm of the National Union of Journalists in Wales (funded by Welsh Government) as a companion resource for When Religion Makes the News, Cardiff, 8th November 2016. Media Contacts for the denominations are on pages 13-15. Religion is a key element in many headline stories. The aim of this workshop was to provide training and resources for journalists working on mainstream stories that have religious elements. Introduction This paper presents some background information on Christianity in Wales in 2016, using statistical and other information. Its aim is to provide some starting points for journalistic research and enquiry; it is not by any means an exhaustive account. Religion in Wales The best statistical base for measuring the prevalence of religion in Wales is the 2011 census. Statistics Wales has produced an excellent summary here: http://gov.wales/docs/statistics/2015/151027-statistical- focus-religion-2011-census-en.pdf, which is essential reading. It shows that 57.6% of the population of Wales (about 1.8 million people)1 self-declared as Christian in answering the 2011 census questions – a fall from 71.9% 10 years previously. 32.1% said they had ‘no religion’ (almost a million people). These statistics are, however, limited in their usefulness, for the following reasons: • They are now five years old. More recent estimates based on survey evidence are difficult to compare directly with the census data, as they ask a different question, and are answered in different circumstances.
    [Show full text]
  • 19Th June 1936
    T he " E lim E vangcl and Four~qu nrc Revi\·;:di~t, n J une 19th, 1936. SPECIAL PENTECOSTAL NUMBER I~~~~~~~~~~~~~~~~~~~ t f ~ t ~ente.cont ~io!~: ~ "I ~ ~ ing miracle and abiding mys, ~ will W tery of grace. It is the sequel of the Son's ~ ~ investiture. Pentecost is the gift of ~ W power. 'The Spirit fills, vitalises and ~ ~ energises with the power of God. ~ W Efficiency in service and effectiveness ~ :)>o in witnessing are given with the ful, ~ n ess of the Pentecostal blessing. Power ~ ;y-.· to move the world for God and to win ·&{(; ~ souls for Him is neither intellectual nor ·~ W social, but is in the fulness of the ~ ~ Spirit of God in the soul. Pentecost ~ W wakens people up. It vitalises latent ~ ~ powers, and makes the utmost of every ~ :l,(7 faculty and gift. 'Those who would ~ :)>o have Life-abounding Life, victorious ~ Life, satisfying Life, glorious Life - ~ ~· must get to Pentecost. Life is the best ·&{(; ~ medicine for every kind of sickness. ~ ~ In the fulness of the Spirit there is abun, ~ ~ dance of wisdom, resources and power; ~ W but a man -managed , world-annexing, ~ ~ priest , pretending church can ~ W n ever save the world or ful, ~ ~ fil the mission of Christ. ~ W Suppose we try ~ :)>o Pentecost ! ' ~ ~ -Sel. w ~ t ~ ~~~~~~~~~~~~~~~~~~~~~ • will Cover ii. THE ELIM EVANGEL AND FOURSQUARE REVIVALIST June 19th, 1936. DO NOT MISS the special The Elim Evangel AND FOURIQUARE REVIVALIST Coming of Age features inc1uding (Editor: Pastor E. C. W. Boulton.) Official Organ of the Elim Foursquare Gospel AJliance. a thrilling account of EXECUTIVE COUNCIL: Principal George Jeffreys (President) ELIM'S TWENTY-ONE YEARS Pastors E.
    [Show full text]
  • The Move to Independence from Anglican Leadership
    THE MOVE TO INDEPENDENCE FROM ANGLICAN LEADERSHIP: AN EXAMINATION OF THE RELATIONSHIP BETWEEN ALEXANDER ALFRED BODDY AND THE EARLY LEADERS OF THE BRITISH PENTECOSTAL DENOMINATIONS (1907-1930) by KYU-HYUNG CHO A Thesis Submitted to The University of Birmingham For the degree of DOCTOR OF PHILOSOPHY School of Philosophy, Theology and Religion College of Arts and Law The University of Birmingham September 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis examines the relationship between the leaders of the Anglican Church, centring on Alexander Alfred Boddy (1854-1930), considered the father of British Pentecostalism, and the young Pentecostals in the process of formation of the three major Pentecostal denominations, namely, the Apostolic Faith Church, the Assemblies of God and the Elim Church. Although there were not many Anglican participants in British Pentecostalism and most Pentecostals came from Nonconformist backgrounds, Boddy dominated the leadership from the beginning. As a result, most of the British Pentecostals who were actively involved in the forming of Pentecostal denominations were either directly or indirectly influenced by him. However, as Pentecostalism grew, disagreement and conflict appeared over certain issues and intensified during the period when the Pentecostal denominations were taking shape.
    [Show full text]
  • This Paper Explores Empirical Data to Test for the Main Approaches to Healing Being Pursued by British Pentecostal Ministers
    113 APPROACHES TO HEALING IN BRITISH PENTECOSTALISM William K. Kay* Trinity College, Carmarthen, SA31 3EP, UK email: [email protected] Introduction This paper explores empirical data to test for the main approaches to healing being pursued by British Pentecostal ministers. It sets these approaches within a theological and historical context. On the basis of its findings, it sketches two scenarios about the future place healing might play in the church of the twenty-first century. Theological and Historical Context The four main Pentecostal denominations within the UK have all historically either explicitly or by implication addressed the issue of healing within the statements of faith to which their ministers are expected to subscribe. For example, Assemblies of God in Great Britain and Ireland say, ’we believe that deliverance from sickness by Divine Healing is provided for in the Atonement’. Similarly the Church of God states, ’Divine healing is provided for all in the atonement’. The Apostolic church certainly accepted the strong Pentecostal position on healing, though in its tenets there is nothing more specific than refer- ence to the ’nine gifts of the Holy Spirit for the edification, exhortation and comfort of the Church’. However Tumbull,’ in an authoritative * William K. Kay (PhD [Theology], Nottingham; PhD [Education], Reading) is Senior Research Fellow at the Centre for Theology and Education, Trinity College, Carmarthen, Wales, and Secretary and Treasurer of the Donald Gee Centre, Mattersey, UK. 1. T.N. Turnbull, What
    [Show full text]
  • SPIR 0504 | Pentecostal Spirituality
    Tyndale Seminary Course Syllabus SPRING/SUMMER 2020 PENTECOSTAL SPIRITUALITY PENT 0504 / SPIR 0504 W1 JULY 20 – AUGUST 28 ONLINE INTENSIVE INSTRUCTOR: DR. VAN JOHNSON Dean, Master's Pentecostal Seminary Adjunct NT, Tyndale Seminary Office: C308 Tyndale phone: 416-226-6620, ext. 2137 Church phone: 416-291-9575, ext. 256 Church Address: 2885 Kennedy Rd, Toronto, ON, M1V 1S8 Email: [email protected] [email protected] TA: Samantha Jagan, MTS Phone: (416) 291-9575 ext. 248 Email: [email protected] Access course material at http://classes.tyndale.ca/ Course emails will be sent to your @MyTyndale.ca e-mail account only. Learn how to access and forward emails to your personal account. The mission of Tyndale Seminary is to provide Christ-centred graduate theological education for leaders in the church and society whose lives are marked by intellectual maturity, spiritual vigour and moral integrity, and whose witness will faithfully engage culture with the Gospel. I. COURSE DESCRIPTION This course offers a fresh, constructive and perhaps even controversial interpretation and re- envisioning of the Pentecostal tradition. A study is made of the early years of the Pentecostal movement and the influence of Wesleyan, Holiness and its revivalist-restorationist roots in an attempt to interpret the heart of the movement, as well as the way Pentecostal spirituality Date of Revision: May 8, 2020 1 has developed over the decades that followed. An attempt is made to be both analytical and descriptive, historical and creative, theoretical and practical. Format: The course is a hybrid, combining video content from the live-stream version of this course (July 20-24) with features of an online course, such as weekly interaction with other students in discussion forums.
    [Show full text]
  • George Jeffreys and Foursquare Revivalist and the Revival Party's Campaigns
    The Elim 1-:ran!Jl'i and l:'011rn_111 are R e·vival l8t, May :1, 1!)35 NEXT WEEK : Special Easter Demonstration Number nm ·~•.·. AND REVIVAL The Tower of David, Jerusalem. Cover ii. THE ELIM EVANGEL AND FOURSQUARE REVIVALIST. ·May 3rd, 1935. The Elim Evangel Principal GEORGE JEFFREYS AND FOURSQUARE REVIVALIST AND THE REVIVAL PARTY'S CAMPAIGNS Editor : Pastor E. C. W. Boulton. • .....................................................................■ •••••••••• Official Organ of the Elim Foursquare Gospel Alliance. EXECUTIVE CouNctL : Principal George Jeffreys (President). Pastors E. J. Phillips (Secretary.General), E. C. W. Boulton, P. N. Corry, R. E. Darragh, W. G. Hathaway, J. McWhirter, DARLINGTON J. Smith & R. Tweed. MAY 4 & 5, in the CO-OPERATIVE HALL, Priestgate General Headquarters : zo, Clarence Road, Clapham Park, London, s.w.,. SATURDAY at 7.30. SUNDAY at 3 & 7.45 Vol XVI. May 3, 1935 No.18 CONTENTS MIDDLESBROUGH A Summary of our Palestinian Tour 273 '' Ye Shall be Witnesses unto Me , 275 Commencing WEDNESDAY, MAY 8 at 3.30, in the Transport Thrills on the Tour 276 TOWN HAI.L. Week,nights a~ 7.30 (except Fridays and Prophecy and Fact in Palestine 277 Saturdays). Afternoons,Wednesdays & Thursdays at 3.30, Family Altar 279 Sundays at 3 & 6.30 '' Jerusalern . Trodden Down . 280 Pilgrimage Reflections 283 A HOUSE has ~en taken on the sea front at Redcar for visitors wishine A Taste of Revival Power 284 to attend the carnpai~n. Apply to: Mi•• BARBOUR, The Superintendent, Elim Woodlands, Clarence Road, Clapham Park, London, S. W. 4 :Miraculously Healed in the Holy Land 285 Principal and Party in the Holy Land 286 Principal George Jeffreys at Amman 287 Testimony of a Transjordanian Minister 288 PRELIMINARY ANNOUNCEMENTS Revival Scenes in the Royal Albert Hall 288 WHITSUNTIDE: Principal George Jeffreys at Sheffield City Hall on Whit­ Terms.-10/- for one year or 5/- for 6 months, post free to any Monday, 11, 3, and 6.30.
    [Show full text]