“Latter Rain” Falling in the East: Early-Twentieth-Century Pentecostalism in India and the Debate over Speaking in Tongues

1999 ◽  
Vol 68 (3) ◽  
pp. 648-665 ◽  
Author(s):  
Gary B. McGee
Keyword(s):  
Los Angeles ◽  
Old Testament ◽  
Holy Spirit ◽  
Global Impact ◽  
Speaking In Tongues ◽  
The World ◽  
The Holy Spirit ◽  
End Times ◽  
Azusa Street ◽  
Looking Back

Looking back at the events that led up to the Azusa Street revival in Los Angeles, California, the foremost revival of the century in terms of global impact, eyewitness Frank Bartleman announced that the “revival was rocked in the cradle of little Wales … ‘brought up’ in India” and then became “full grown” in Los Angeles, California. To the Pentecostal “saints,” as they commonly called themselves in America, the appearance of “Pentecostal” phenomena (for example, visions, dreams, prophecy, glossolalia, and other charismatic gifts) in India confirmed that what the Old Testament prophet Joel had foretold about the “latter rain” outpouring of the Holy Spirit in the end times (Joel 2: 28–29) was being fulfilled simultaneously in other parts of the world. As one songwriter put it, “The latter rain has come, / Upon the parched ground … The whole wide world around.”

Christology—a Jewish view

1971 ◽  
Vol 24 (2) ◽  
pp. 184-200
Author(s):  
Steven Katz
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
The Other ◽  
Christian Doctrine ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.

scholarly journals REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS

2016 ◽  
Vol 41 (3) ◽  
pp. 147-170
Author(s):  
Marius Nel
Keyword(s):  
South Africa ◽  
African American ◽  
Los Angeles ◽  
Holy Spirit ◽  
The Holy Spirit ◽  
Pentecostal Churches ◽  
Apostolic Faith Mission ◽  
Azusa Street

John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the majority of so-called African Independent/Initiated/Instituted (or indigenous) churches (AICs). This article calls for remembering and commemorating Lake’s theological legacy in South Africa in terms of these two groups of churches.

Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History

1996 ◽  
Vol 65 (3) ◽  
pp. 405-424 ◽  
Author(s):  
Joe Creech
Keyword(s):  
Los Angeles ◽  
Holy Spirit ◽  
Southern California ◽  
The People ◽  
The Pacific ◽  
Starting Point ◽  
Divine Activity ◽  
The Holy Spirit ◽  
The Mind ◽  
Azusa Street

As news of the great Welsh Revival of 1904 reached Southern California, Frank Bartleman, an itinerant evangelist and pastor living in Los Angeles, became convinced that God was preparing to revitalize his beloved holiness movement with a powerful, even apocalyptic, spiritual awakening. Certain that events in Wales would be duplicated in California, Bartleman reported in 1905 that “the Spirit is brooding over our land.… Los Angeles, Southern California, and the whole continent shall surely find itself ere long in the throes of a mighty revival.” In 1906 he speculated that theSan Francisco earthquake “was surely the voice of God to the people on the Pacific Coast.” Bartleman indeed witnessed such a revival, for in early April 1906, this “Latter Rain” outpouring had begun to fall on a small gathering of saints led by William J. Seymour, a black holiness preacher. At a vacant AME mission at 312 Azusa Street, countless pentecostals received the baptism of the Holy Spirit evidenced by speaking in other tongues—a “second Pentecost” replicating the first recorded in Acts 2. Bartleman, who also experienced this, would soon become integral to the revival's growth by reporting the events at Los Angeles within a vast network of holiness and higher life periodicals. As during other religious awakenings, such reports not only generated the perception of widespread divine activity but also provided an interpretive scheme for understanding the meaning of such activity. For Bartleman, Azusa was the starting point of a worldwide awakening that would initiate Christ's return. He reported: “Los Angeles seems to be the place, and this the time, in the mind of God, for the restoration of the church to her former place.”

The Functions of Faith in Primitive Pentecostalism

1984 ◽  
Vol 77 (3-4) ◽  
pp. 353-375 ◽  
Author(s):  
Grant Wacker
Keyword(s):  
Los Angeles ◽  
San Francisco ◽  
Holy Spirit ◽  
The People ◽  
The Holy Spirit ◽  
Small House ◽  
Azusa Street ◽  
The City

On a foggy evening in the spring of 1906, nine days before the San Francisco earthquake, several black saints gathered in a small house in Los Angeles to seek the baptism in the Holy Spirit. Before the night was over, a frightened child ran from the house to tell a neighbor that the people inside were singing and shouting in strange languages.Several days later the group moved to an abandoned warehouse on Azusa Street in a run-down section of the city. Soon they were discovered by a Los AngelesTimesreporter. The “night is made hideous … by the howlings of the worshippers,” he wrote. “The devotees of the weird doctrine practice the most fanatical rites, preach the wildest theories and work themselves into a state of mad excitement.”

Martin Luther in Global Pentecostalism

2016 ◽  
Author(s):  
Sarah Hinlicky Wilson
Keyword(s):  
Holy Spirit ◽  
Theology Of The Cross ◽  
Early 20Th Century ◽  
Evangelical Church ◽  
Church Life ◽  
Lutheran Theology ◽  
The World ◽  
The Holy Spirit ◽  
Charismatic Renewal ◽  
Azusa Street

Global Pentecostalism encompasses three distinct waves or movements: the Classical Pentecostal denominations inspired by the Azusa Street revival in the early 20th century; the Charismatic renewal in historic mainline churches starting in the 1950s; and independent Neocharismatic congregations and networks that began to multiply dramatically starting in the 1980s. Early Classical Pentecostals tended to have a positive attitude toward Luther as the beginning of the “restoration” of the lost doctrine and practice of the apostolic church, but only Jonathan Paul and his Mühlheimer Verband in Germany engaged in any meaningful way with Lutheran theology. Faced with fierce opposition within their denominations, Lutheran Charismatics such as Theodore R. Jungkuntz saw a need to correlate their spiritual distinctives with the Lutheran Confessions, which reached its most detailed expression in Welcome, Holy Spirit, edited by Larry Christenson. The Evangelical Church Mekane Yesus in Ethiopia responded most positively to Charismatic renewal of all Lutheran churches in the world with its 1976 statement, “The Work of the Holy Spirit.” While contemporary Classical Pentecostal theologians have only begun to engage with Luther, notable examples include Frank D. Macchia, Veli-Matti Kärkkäinen, and David J. Courey, who deal primarily with the doctrine of justification and the theology of the cross. The encounter of Lutheran theology with Pentecostalism suggests that both sides need to develop more comprehensive accounts of Christian experience and its role in doctrine, piety, and church life.

Speaking in Tongues and the Mission of God Ad Gentes

2011 ◽  
Vol 20 (1) ◽  
pp. 38-47
Author(s):  
Richard Bliese
Keyword(s):  
Holy Spirit ◽  
Missio Dei ◽  
Mission Of God ◽  
Speaking In Tongues ◽  
The World ◽  
The Holy Spirit ◽  
God's Mission ◽  
Full Immersion ◽  
The Church ◽  
New View

AbstractThe Pentecostal and Charismatic movements have assisted many denominations, including Lutherans, with the call to mission by challenging them with a new view of the Holy Spirit. A full immersion in these movements along with a firm grounding in the tradition will lead to a fuller grasp of what the Spirit is doing in the world. This article reviews two prominent Lutheran theologians who have shaped a whole generation of leaders concerning the Holy Spirit: Robert Jenson and Larry Christenson. In response to their work, I will explore how the work of the Spirit can be understood when framed within God's mission (the missio Dei). The call to mission is central. The church emerges as it engages in the missionary activity of witness and sanctification. This is the story of Acts. It is the story of the Spirit. The church's missionary call is to speak in tongues.

Function and Nature of the Heavenly Sanctuary/Temple and its Earthly Counterparts in the New Testament Gospels, Acts, and the Epistles: A Motif Study of Major Passages

2020 ◽  
Author(s):  
◽  
Leonardo Nunes
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Main Concern ◽  
Book Of Revelation ◽  
New Covenant ◽  
Final Destination ◽  
The New Testament ◽  
The Holy Spirit ◽  
Canonical Order

The present dissertation examines the function and nature of the heavenly sanctuary/temple and its relationship to the earthly counterparts in the major passages of the New Testament (NT) Gospels, Acts, Pauline and General Epistles where the sanctuary/temple motif is found (a total of twenty-two passages). After the introductory chapter, chapters 2, 3, and 4 are devoted to the exegetical analysis of these major passages following canonical order and divisions of the NT. This exegetical analysis has detected the relevance of the heavenly sanctuary/temple motif for NT studies, i.e., how its function, nature, and relationship to the earthly counterparts influence the understanding of important themes of the NT such as salvation, intercession, spiritual gifts, love, holiness, eradication of evil, among others. This investigation has identified that the heavenly sanctuary/temple in the NT function as God’s dwelling place. It is a place for reunion, reconciliation, and sending of the Holy Spirit, from where every spiritual blessing is bestowed upon the believers. In the heavenly sanctuary/temple Jesus is enthroned to exercise authority, power, sovereignty, and rulership; it is where judgment and vindication are made, the new covenant is ratified. It is a place to present praise and worship to God, celebrating Christ's victory over evil. The heavenly sanctuary/temple is where Christ presents His once-for-all sacrifice, "obtains eternal redemption," and intercedes in our behalf, giving assurance that God's salvific purpose and the heirs' hope will be fulfilled. The heavenly sanctuary/temple also functions as the motivation and ground for holy living, the driving force for sacrificial service and endurance of suffering for Christ. The heavenly sanctuary/temple is also the final destination of the Christian journey where all believers will gather together with the godhead and the angels in a festal assembly. Regarding the nature of the heavenly sanctuary/temple in the NT, the passages surveyed show that architecture is not the main concern of the NT writers. However, in tune with the Old Testament (OT), they describe the heavenly sanctuary/temple in terms of a spatiotemporal reality where the corporeal resurrected Jesus is at work and the bodily resurrected believers will live. This NT ontological perspective safeguards the actuality of the heavenly sanctuary/temple many functions. The spatiotemporal nature of the heavenly sanctuary/temple is strengthened when one looks at its relationship to the earthly counterparts. The NT passages examined demonstrate that there is structural and functional correspondence between OT and NT heavenly and earthly counterparts within a typological framework, as well as dynamic interaction among them. Chapter 5 offers a theological synthesis of the heavenly sanctuary/temple motif presented in the previous chapters. A summary of the findings is first provided followed by inferences of theological implications in the three main areas of this dissertation (function, nature, and relationship). After these concluding remarks, an appendix is provided with a brief treatment of twenty-five NT passages not dealt with in the main text (including thirteen passages in the book of Revelation) in order to give the reader a more comprehensive perspective of the pervasiveness of the heavenly sanctuary/temple motif in the NT. In conclusion, the study of the heavenly sanctuary/temple motif in the NT seems to be needed in order to have a sound and balanced understanding of NT theology.

John Carroll and the Appeal to Evidence: A Pragmatic Defense of Principle

1988 ◽  
Vol 57 (3) ◽  
pp. 298-309
Author(s):  
Joseph M. McShane
Keyword(s):  
Holy Spirit ◽  
Religious Liberty ◽  
Divine Providence ◽  
Active Intervention ◽  
The World ◽  
The Holy Spirit ◽  
New Republic ◽  
John Carroll ◽  
The Church

Throughout his career John Carroll supported the American religious settlement with surprising and consistent enthusiasm. Indeed, his enthusiasm for the religious liberty of the new republic seemed to be boundless. Thus he never tired of celebrating and advertising its benefits. He assured American Catholics that it was “a signal instance of [God's] mercy” and a product of the active intervention of Divine Providence and the Holy Spirit, who have “tutored the minds of men” in such a way that Catholics could now freely worship God according to the “dictates of conscience.” Flushed with pride, he even predicted that if America were wise enough to abide by the terms of this providential arrangement, the nation would become a beacon to the world, proving that “general and equal toleration…is the most effectual method to bring all denominations of Christians to an unity of faith.” Finally, confident that the extraordinary freedom accorded American Catholics would make the American church “the most flourishing portion of the church,” he urged European states and churches to follow America's inspired lead.

scholarly journals Knowing the Father

2021 ◽  
Author(s):  
David. T. Williams
Keyword(s):  
Holy Spirit ◽  
Historical Development ◽  
Evolutionary Process ◽  
Charismatic Movement ◽  
The Bible ◽  
Greek Thought ◽  
The World ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The emergence of the Charismatic movement has generated a new awareness and interest in the Person and work of the Holy Spirit, but has also brought a realisation that there is a still-neglected Person of the Trinity, the Father. Part of the reason for this lies in the historical development in the doctrine of the Trinity, which led to a belief that external actions of God are not differentiated between the Persons, and also in the fact that the Father only generally acts in the world by Son and Spirit, so has no clear role. It seems natural to attribute creation to the Father, but even here, the Bible sees the Son as the actual creator. Nevertheless, the Father can be seen as the source of the concepts and means behind the material; interestingly there are hints of this in classical Greek thought and other faiths. This is ongoing, perhaps particularly in the evolutionary process of the world. Thus, paralleling the incarnation, the Father is present in the material universe, as its ethos. He can also be seen to be affected by creation, sharing in its nature in his kenōsis, and in its suffering. Creation then inspires a sense of wonder not only from its existence, extent and nature, but from its interactions and underlying concepts; this is worship of the Father. Sin is then when this is overlooked, or when actions disrupt it; these are an offence to the Father.

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