Some years ago, when Dr. Henry P. Van Dusen, former president of Union Theological Seminary (New York) turned the spotlight on twentieth-century Pentecostalism by calling it a “third force in Christendom,” it probably occurred to few if any of us in the
Christian Reformed Church that we too had better sit up and take notice.
It was much easier at the time just to look the other way and think wishfully that Pentecostalism with its glossolalia (tonque-speaking) would come and go but leave us untouched. Today we know better, or at least we should. A few questions and answers about the Pentecostals in this and possibly in one or more following contributions may hopefully make us more knowledgeable about them.
1. What occasions our special interest in Pentecostals at this time?
Well, suddenly we are waking lip to the truth of what Van Dusen said and what we also should have foreseen. The Pentecostal camel is right now poking its nose into our CRC tent also, as well as into the tents of others. Who and what is this uninvited guest. and what should our attitude be toward his arrival? Should we be hospitable lest in this we fail to “entertain angels unawares”? Or should we close our doors and bid this newcomer to begone? Should we be critical of the Pentecostal, appreciate him, or do both? Undoubtedly, both will prove to be the case.
Recently a very interested and active CRC member from the West coast gave me his opinion that the “charismatic movement” or neo-Pentecostalism constitutes the greatest threat to the future of our church. Presumably he would judge this to be true for others also.
A CRC classis in the vicinity of Chicago has recently appointed a committee to look into a Pentecostal movement that has arisen in one of the congregations within its borders.
Moreover, in 1970 the CRC Synod refused candidacy for the ministry to an applicant because of his “adherence to certain tenets of neo-Pentecostalism.” Also rejected was a recommendation that the applicant be permitted “to serve as stated supply for one year” with certain stipulations.
Then too, Classis Sioux Center overtured the recent Synod of 1971 “to make a declaration on our church’s position regarding the special gifts of the Holy Spirit (tongue speaking, healing, prophecy, baptism of Spirit. etc.) especially in the light of Neo-Pentecostalism as it is creeping into our denomination.” One ground adduced for the overture was “that there is much unrest and confusion on this issue in our denomination at the present time.”
Complying with this overture, Synod 1971 decided to address a pastoral letter to the churches about the inroads of neo-Pentecostalism and also to appoint a committee to study the matter and to report in 1972. Prior to this decision and obviously a factor in its adoption was the impassioned plea of one of our Canadian ministers who did all he could to convince Synod that the neo-Pentecostal inroads among us should be recognized as “a crisis.”
Finally, reports are being circulated about meetings of a neo-Pentecostal nature being held in this writer’s vicinity. Not having been invited to attend and without any firsthand report I am unable to say anything about the truth of the reports or about what occurs at these meetings if they are actually being held.
Due to an interruption at this point in my writing, while on an errand, I encountered a reliable informant who reported just having attended a meeting in our vicinity at which a CRC home missionary claimed that he speaks in tongues. My informant told me also of a SWIM team member who likewise claimed that he had received this gift. However, the upshot of all these considerations is that we have sufficient reason to address ourselves to this matter: The Pentecostals – what about them?
2. What do the Pentecostals believe?
The following excerpt from Handbook of Denominations in the United Slates by Frank S. Mead appears to be a fair and comprehensive delineation of Pentecostal beliefs:
“Pentecostalism is a most inclusive term applied to a large number of revivalistic American sects, assemblies and churches. Many of them have come out of either Methodist or Baptist background5, and they are primarily concerned with perfection, holiness, and the Pentecostal experience.
“They offer statements of faith which are often long and involved and highly repetitious, but through which may be traced certain common strains and elements.
“Most of them believe in the Trinity, original sin, man’s salvation through the atoning blood of Christ, the virgin birth and deity of Jesus, the divine inspiration and literal infallibility of the Scriptures, manifestations and ‘blessings’ of the working of the Holy Spirit often running into excessive emotionalism—shouting, trances, jerking, hand clapping, ‘tongue talking’ and so forth—the fiery Pentecostal baptism of the Spirit, pre-millennialism, and future rewards and punishments. Two sacraments are found in most of their sects—baptism, usually by immersion, and the Lord’s Supper. Foot washing is frequently observed in connection with the Supper. Many practice divine healing, and speaking in tongues is widespread” (p. 167).
3. Are the Pentecostals Arminian in their teaching?
There are good reasons for believing that this is so. Consider the following as evidence. Charles W. Conn, Editor-in-chief of publications for the Church of God [Pentecostal] was authorized in 1953 to prepare a history of this church. In his book Like A Mighty Army he writes:
“The doctrine of sanctification is distinctly Arminian, and Arminianism rather than Calvinism has produced the greatest revival movements in this nation, particularly in the South. Dr. William Warren Sweet has stated that Calvinistic doctrine, with its extreme views of predestination and election, offers salvation to the few [?], while Arminianism, with its insistence of free will, offers salvation to all; Calvinism is autocratic, while Arminianism is democratic. . .” (p. 21).
Earl P. Paulk, Jr., a Church of God pastor [Pentecostal] has written an unusually informative book entitled Your Pentecostal Neighbor. His Arminian thinking and convictions are obvious from the following:
a. “One of the favorite Scriptures used by those of the predestination school of thought is Romans 8:29, 30. ‘For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.’ The only thing here predetermined is the plan of salvation, not those who should accept or reject. God predestines plans, not people” (pp. 33, 34).
For the Scriptural (Calvinistic) teaching of unconditional election, the reader is urged to see the First Head of Doctrine of the Canons of Dort.
b. “Zwingli, and perhaps Calvin, supported the idea that God chose some to be saved and some to be damned even before the creation or fall of Adam. According to them, not even Adam had a choice; he only did what Cod had intended that he should do. Arminius went almost to the other extreme in his belief that all. mankind is completely free and has self-responsibility for his eternal destiny. The Methodists have given support to the doctrine of ‘free-will.’ However, its most ardent supporter is the Pentecostal movement” (p. 79).
“God took the initiative to save mankind. ‘While we were yet sinners Christ died for us’ (Rom. 5:8). His spirit of love is constantly courting the acceptance of man. However, the final decision is left to the human . . .” (p. 79).
For the Scriptural (Calvinistic) teaching on total depravity and the manner of man’s conversion to God, the reader is urged to see the Third and Fourth Heads of Doctrine of the Canons of Dort.
c. “Your Pentecostal neighbor believes that the Christian is eternally secure so long as he continues in a walk with Christ. However, just as a man comes to God by his free will, he may with that same will turn away from God and be lost again. The will that leads him to Christ, is not destroyed after the time of conversion. But this free will is still at work and may lead a man away from God if he becomes disobedient. Man remains a free moral agent after conversion” (pp. 149, 150).
For the Scriptural (Calvinistic) teaching on the perseverance or preservation of the saints (eternal security) the reader is urged to see the Fifth Head of Doctrine of the Canons of Dort.
4. How numerous are the Pentecostals?
As recently as 1967 (copyright date of his The Dictionary Of Religious Terms) Donald T. Kauffman, Managing Editor of the Fleming H. Revell Company, estimated the number of Pentecostals in the world to be about two million.
However, according to Earl P. Paulk, Jr., in his Your Pentecostal Neighbor: “In the Pentecostal Fellowship of North America meeting in Atlanta, Georgia, 1956, an estimate of five million or more was given for the Pentecostals of today” (p. 21). Paulk goes on to say:
“There are many in the world, though not registered as such, who walk beneath the Pentecostal banner. It is well known that many Christians and even preachers have received the baptism of the Holy Spirit just as was received on the Day of Pentecost in Jerusalem, but have remained a member of another church” (p. 21).
Furthermore, according to Paulk: “Some of the prominent Pentecostal churches of today are: Assembly of God, Church of God, Church of Cod Mountain Assembly, International Church of Foursquare Gospel, International Pentecostal Assembly, Open Bible Standard Churches, Pentecostal Church of Christ, Pentecostal Assemblies of Canada, Pentecostal Holiness, and the Full Gospel Church of God of South Africa. The Church of God and the Full Gospel Church of God of South Africa have united in amalgamation” (p. 21).
5. But are tongue-speaking and faith-healing not promised by our Lord to everyone who believes?
On the surface it may seem so. According to Mark 16:15–18, Jesus said:
“Go ye into all the world. and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.
“And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover.”
But now notice also the promises Christ gave that I did not italicize: promises about taking up serpents and drinking deadly potions without being hurt. Do those who are flirting with neo-Pentecostalism, or may even be serious about it, go all the way with this promise of Christ? No, it’s pretty safe to say that they keep their distance from poisonous snakes and that they refuse to touch a drop of anything they know to be a deadly potion. How come?
Space is up. The Lord willing, the subject will be continued. Any comments or questions? Let me hear from you and I’ll do my best to find and report the solution or the answer. The matter is urgent and certainly timely and important enough to pursue it further.
Finally, reports are being circulated about meetings of a neo-Pentecostal nature being held in this writer’s vicinity. Not having been invited to attend and without any firsthand report I am unable to say anything about the truth of the reports or about what occurs at these meetings if they are actually being held.
Due to an interruption at this point in my writing, while on an errand, I encountered a reliable informant who reported just having attended a meeting in our vicinity at which a CRC home missionary claimed that he speaks in tongues. My informant told me also of a SWIM team member who likewise claimed that he had received this gift. However, the upshot of all these considerations is that we have sufficient reason to address ourselves to this matter: The Pentecostals – what about them?
2. What do the Pentecostals believe?
The following excerpt from Handbook of Denominations in the United Slates by Frank S. Mead appears to be a fair and comprehensive delineation of Pentecostal beliefs:
“Pentecostalism is a most inclusive term applied to a large number of revivalistic American sects, assemblies and churches. Many of them have come out of either Methodist or Baptist background5, and they are primarily concerned with perfection, holiness, and the Pentecostal experience.
“They offer statements of faith which are often long and involved and highly repetitious, but through which may be traced certain common strains and elements.
“Most of them believe in the Trinity, original sin, man’s salvation through the atoning blood of Christ, the virgin birth and deity of Jesus, the divine inspiration and literal infallibility of the Scriptures, manifestations and ‘blessings’ of the working of the Holy Spirit often running into excessive emotionalism—shouting, trances, jerking, hand clapping, ‘tongue talking’ and so forth—the fiery Pentecostal baptism of the Spirit, pre-millennialism, and future rewards and punishments. Two sacraments are found in most of their sects—baptism, usually by immersion, and the Lord’s Supper. Foot washing is frequently observed in connection with the Supper. Many practice divine healing, and speaking in tongues is widespread” (p. 167).
3. Are the Pentecostals Arminian in their teaching?
There are good reasons for believing that this is so. Consider the following as evidence. Charles W. Conn, Editor-in-chief of publications for the Church of God [Pentecostal] was authorized in 1953 to prepare a history of this church. In his book Like A Mighty Army he writes:
“The doctrine of sanctification is distinctly Arminian, and Arminianism rather than Calvinism has produced the greatest revival movements in this nation, particularly in the South. Dr. William Warren Sweet has stated that Calvinistic doctrine, with its extreme views of predestination and election, offers salvation to the few [?], while Arminianism, with its insistence of free will, offers salvation to all; Calvinism is autocratic, while Arminianism is democratic. . .” (p. 21).
Earl P. Paulk, Jr., a Church of God pastor [Pentecostal] has written an unusually informative book entitled Your Pentecostal Neighbor. His Arminian thinking and convictions are obvious from the following:
a. “One of the favorite Scriptures used by those of the predestination school of thought is Romans 8:29, 30. ‘For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.’ The only thing here predetermined is the plan of salvation, not those who should accept or reject. God predestines plans, not people” (pp. 33, 34).
For the Scriptural (Calvinistic) teaching of unconditional election, the reader is urged to see the First Head of Doctrine of the Canons of Dort.
b. “Zwingli, and perhaps Calvin, supported the idea that God chose some to be saved and some to be damned even before the creation or fall of Adam. According to them, not even Adam had a choice; he only did what Cod had intended that he should do. Arminius went almost to the other extreme in his belief that all. mankind is completely free and has self-responsibility for his eternal destiny. The Methodists have given support to the doctrine of ‘free-will.’ However, its most ardent supporter is the Pentecostal movement” (p. 79).
“God took the initiative to save mankind. ‘While we were yet sinners Christ died for us’ (Rom. 5:8). His spirit of love is constantly courting the acceptance of man. However, the final decision is left to the human . . .” (p. 79).
For the Scriptural (Calvinistic) teaching on total depravity and the manner of man’s conversion to God, the reader is urged to see the Third and Fourth Heads of Doctrine of the Canons of Dort.
c. “Your Pentecostal neighbor believes that the Christian is eternally secure so long as he continues in a walk with Christ. However, just as a man comes to God by his free will, he may with that same will turn away from God and be lost again. The will that leads him to Christ, is not destroyed after the time of conversion. But this free will is still at work and may lead a man away from God if he becomes disobedient. Man remains a free moral agent after conversion” (pp. 149, 150).
For the Scriptural (Calvinistic) teaching on the perseverance or preservation of the saints (eternal security) the reader is urged to see the Fifth Head of Doctrine of the Canons of Dort.
4. How numerous are the Pentecostals?
As recently as 1967 (copyright date of his The Dictionary Of Religious Terms) Donald T. Kauffman, Managing Editor of the Fleming H. Revell Company, estimated the number of Pentecostals in the world to be about two million.
However, according to Earl P. Paulk, Jr., in his Your Pentecostal Neighbor: “In the Pentecostal Fellowship of North America meeting in Atlanta, Georgia, 1956, an estimate of five million or more was given for the Pentecostals of today” (p. 21). Paulk goes on to say:
“There are many in the world, though not registered as such, who walk beneath the Pentecostal banner. It is well known that many Christians and even preachers have received the baptism of the Holy Spirit just as was received on the Day of Pentecost in Jerusalem, but have remained a member of another church” (p. 21).
Furthermore, according to Paulk: “Some of the prominent Pentecostal churches of today are: Assembly of God, Church of God, Church of Cod Mountain Assembly, International Church of Foursquare Gospel, International Pentecostal Assembly, Open Bible Standard Churches, Pentecostal Church of Christ, Pentecostal Assemblies of Canada, Pentecostal Holiness, and the Full Gospel Church of God of South Africa. The Church of God and the Full Gospel Church of God of South Africa have united in amalgamation” (p. 21).
5. But are tongue-speaking and faith-healing not promised by our Lord to everyone who believes?
On the surface it may seem so. According to Mark 16:15–18, Jesus said:
“Go ye into all the world. and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.
“And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover.”
But now notice also the promises Christ gave that I did not italicize: promises about taking up serpents and drinking deadly potions without being hurt. Do those who are flirting with neo-Pentecostalism, or may even be serious about it, go all the way with this promise of Christ? No, it’s pretty safe to say that they keep their distance from poisonous snakes and that they refuse to touch a drop of anything they know to be a deadly potion. How come?
Space is up. The Lord willing, the subject will be continued. Any comments or questions? Let me hear from you and I’ll do my best to find and report the solution or the answer. The matter is urgent and certainly timely and important enough to pursue it further.