J.H. King’s ‘Expansive’ Theology of Pentecostal Spirit Baptism

2012 ◽  
Vol 21 (2) ◽  
pp. 320-343 ◽  
Author(s):  
Tony G. Moon
Keyword(s):  
United States ◽  
Twentieth Century ◽  
Holy Spirit ◽  
The United States ◽  
Divine Love ◽  
Church Leader ◽  
Spirit Baptism ◽  
Pentecostal Theology ◽  
The Holy Spirit ◽  
Devotional Writings

Bishop J.H. King, an early twentieth-century Pentecostal Holiness Church leader, in some respects explained Spirit baptism in more ‘expansive’ terms than characterized Classical Pentecostal tradition in the United States in his time and later. In his theological and devotional writings are some of the same ‘expansive’ emphases Frank D. Macchia enunciates in his 2006 groundbreaking work on Spirit baptism, Baptized in the Spirit: A Global Pentecostal Theology. Although King’s Spirit-baptismal theology was traditionally Pentecostal in important ways, there are some interesting thematic parallels between Macchia’s ‘expansive’ Spirit baptism theological proposal and the very modest (in comparison) treatments of the topic by King. The similarities relate to the baptism in the Holy Spirit as a Trinitarian act, as an infilling of divine love, and in connection with the latter, as a generator of a rich ecclesiastical corporate life of koinonia.

“How Can We Catch Fire?”

2021 ◽  
pp. 119-143
Author(s):  
Melanie C. Ross
Keyword(s):  
United States ◽  
African American ◽  
Pacific Northwest ◽  
Holy Spirit ◽  
The United States ◽  
Kingdom Of God ◽  
The Pacific ◽  
The Holy Spirit ◽  
Influence At Work ◽  
Vineyard Movement

Chapter 5 explores the Vineyard movement, one of the fastest-growing church movements in the United States, which is committed to holding together the “already” and “not yet” of the Kingdom of God in worship. In addition to looking for a dramatic, miraculous inbreaking of the Holy Spirit, there is a less dramatic but equally formative influence at work in worship: the Quaker notion of “gospel order” and its accompanying understanding of ethics. These commitments are tested at “Koinonia Vineyard,” a congregation located in the Pacific Northwest, where one African American member wrestles with her vision of activism and her Caucasian pastor’s desire for the congregation to remain politically neutral during a time of national racial unrest.

J.H. King on Initial Evidence: Did He Change?

2006 ◽  
Vol 14 (2) ◽  
pp. 261-286
Author(s):  
Tony Moon
Keyword(s):  
United States ◽  
Twentieth Century ◽  
The United States ◽  
Early Twentieth Century ◽  
Spirit Baptism

AbstractJ.H. King, who is commonly viewed as one of the most important early twentieth-century Pentecostal leaders in the United States, was one of the strong proponents of the teaching that tongues speech is the invariable, immediate evidence of Spirit Baptism. Douglas Jacobsen argues in his 2003 book, Thinking in the Spirit, that King modified his position on normative initial evidence tongues in the second edition of From Passover to Pentecost. This article challenges that thesis. After looking at King’s pro-initial evidence polemic in the ‘Introduction’ of G.F. Taylor’s The Spirit and the Bride, and especially in the first edition of From Passover to Pentecost, this article deals with some King remarks in the second edition of the latter volume—remarks that Jacobsen interprets as King vacillating in his understanding of that doctrine. The bulk of the article contends that Jacobsen’s reading amounts to a substantial historical and literary decontextualization of those statements. Rather than interpreting them as King equivocating on initial evidence, they are more accurately understood as King articulating Christian prophetic ministry as (1) the supreme sign of the inaugurated ‘Pentecostal Era’, and as (2) a post-Spirit Baptismal confirmation of a genuine, tongue-certified Spirit Baptism experience.

scholarly journals Experiencing Uncommon Faithfulness:

Lumen et Vita ◽  
2020 ◽  
Vol 11 (1) ◽  
pp. 20-28
Author(s):  
Stephen Nicholson, SJ
Keyword(s):  
United States ◽  
Holy Spirit ◽  
Catholic Church ◽  
The United States ◽  
Systemic Racism ◽  
Black Catholics ◽  
God's People ◽  
The Us ◽  
The Holy Spirit ◽  
The Church

The challenges confronting the church in the 21st century, especially that of persistent systemic racism, call for a methodological shift in ecclesiology.  This paper explores the meaning and benefits of Natalia’s Imperatori-Lee’s narrative ecclesiology within the context of race in the United States Catholic Church.  By turning to the story of God’s people, especially the silenced and oppressed, ecclesiology is empowered to challenge false histories and overturn theologies which justify oppression.  Furthermore, the work of the Holy Spirit and the responses of the faithful are made evident in lives of “uncommon faithfulness,” such as those of Black Catholics in the US.  To be guided by narrative ecclesiology today, members of the church must engage in an embodied struggle for liberation and so hear the story of God’s people anew.

The Missions Theology Of Early Pentecost: Call, Challenge, and Opportunity

2010 ◽  
Vol 19 (2) ◽  
pp. 265-291
Author(s):  
Rosemarie Daher Kowalski
Keyword(s):  
Twentieth Century ◽  
Case Studies ◽  
Holy Spirit ◽  
Significant Part ◽  
Early Twentieth Century ◽  
Pentecostal Theology ◽  
The World ◽  
The Holy Spirit ◽  
Missionary Service ◽  
Missionary Women

AbstractThis article explores three historical components of Pentecostal theology that influenced Pentecostal missionary women by examining missions after the Pentecostal revival of the early twentieth century. This article presents four case studies of such Pentecostals and their responses to Pentecostal experiences and missionary careers for ongoing theological consideration about what it means to 'Go into all the world' as a Pentecostal. According to this study, the Pentecostal experience and reliance on the Holy Spirit was a significant part of Pentecostal women's call to and empowerment for missions, in facing the challenges of missionary service with Pentecostal eschatology, and in following the biblical mandate and narrative to serve in the power of the Spirit with gospel proclamation and accompanying 'signs and wonders'.

Pentecost Past or Present

Pneuma ◽  
2019 ◽  
Vol 41 (3-4) ◽  
pp. 458-476
Author(s):  
Kerrie Handasyde
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Common Sense ◽  
Holy Spirit ◽  
Churches Of Christ ◽  
Charismatic Movement ◽  
Spirit Baptism ◽  
The New Testament ◽  
The Holy Spirit ◽  
The 1960S

Abstract Charismatic elements were suppressed among colonial Australian Churches of Christ (Disciples) only to re-emerge a century later. Understandings of the work of the Holy Spirit were contested in Churches of Christ in Australia, Britain, and America, as the denomination struggled to account for the work of the Holy Spirit in contemporary times due to its foundational opposition to creeds, distrust of experientialism, and insistence on a rational common sense reading of the New Testament. This article examines Australian Churches of Christ responses to charismatic phenomena via several previously unexamined texts against the background of nineteenth-century revivalism, twentieth-century Pentecostalism, and the charismatic movement of the 1960s and ’70s. It finds that a church that once suppressed the story of an advocate of Holy Spirit baptism came to accommodate the language of renewal.

George Jeffreys, the Spirit of Christ, and Early Pentecostal Thinking on Spirit Reception

Pneuma ◽  
2015 ◽  
Vol 37 (1) ◽  
pp. 63-81
Author(s):  
Gregory Kane
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Second Person ◽  
Alternative Models ◽  
Holy Trinity ◽  
Pentecostal Movement ◽  
Spirit Baptism ◽  
The Holy Spirit ◽  
Heated Debate ◽  
The 1960S

The emerging pentecostal movement of the early twentieth century recognized the need to develop a coherent pneumato-soteriological framework from which to promote the pentecostal distinctive of Spirit baptism. In the midst of heated debate interwoven with various personality cults, a multiplicity of alternative models was advanced. George Jeffreys, the founder of the Elim Pentecostal Church, taught that Christians do not receive the Holy Spirit at conversion; they receive him only at the baptism in the Holy Spirit. Rather, Jeffreys asserted, it is the Second Person of the Holy Trinity who comes to indwell the believer at regeneration, and this Spirit of Christ is entirely distinct from and in no way synonymous with the Holy Spirit. Jeffreys’ Spirit of Christ teaching was widely promoted within the Elim movement during the 1920s and 1930s and was still being discussed within British Pentecostalism as late as the 1960s, before it faded into theological obscurity. Nevertheless, the implications of this early debate on Spirit reception remain a live issue within Pentecostalism today.

Forty Years On: An Appreciation and Assessment of Baptism in the Holy Spirit by James D.G. Dunn

2010 ◽  
Vol 19 (1) ◽  
pp. 3-11
Author(s):  
Roger Stronstad
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Primary Data ◽  
Pentecostal Movement ◽  
Spirit Baptism ◽  
The Holy Spirit ◽  
Spiritual State

AbstractBaptism in the Holy Spirit by James D.G. Dunn was noteworthy for its challenge to the interpretation of Luke's data about the Holy Spirit by the Pentecostal Movement of the twentieth century. The following response to Dunn's book focuses on Part Two of Dunn's now classic study. In these chapters Dunn interprets Luke's primary data about the baptism in the Holy Spirit to be about conversion-initiation. In contrast to Dunn's conversion-initiation interpretation Pentecostals interpret Luke's data about Spirit-baptism to be about Christian vocation; i.e., commissioning-empowerment. This understanding of Luke's theology about Spirit-baptism is reinforced by his antecedent spiritual state motif whereby everyone who receives the Holy Spirit – from Zacharias to the Ephesian twelve – is first described as being either righteous or a believer.

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