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Pentecostalism: Modern Pentecostalism
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Kenneth Hagin's positive-confession teachings, which he derived at least partially from Kenyon, have spawned an entire movement within modern Pentecostalism, and its proponents have vast influence. The Dictionary of the Pentecostal and Charismatic Movements admits that "Kenyon's writings became seminal for the ministries of Kenneth Hagin, Kenneth Copeland, Don Gossett, Charles Capps, and others in the Word of Faith and Positive Confession movements." This Dictionary ... notes that Kenyon influenced Ern Baxter, F.F. Bosworth, David Nunn, T.L. Osborn, Jimmy Swaggart, "and many others." In a survey taken by Charisma magazine in 1985, seven Word-Faith teachers ranked among the top 24 most influential Charismatic leaders.
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Until the early 1970s historians of Pentecostalism argued that the movement emerged ex nihilo at the turn of this century as an alternative to fundamentalism in protesting the modernist trend that was capturing mainline Protestantism. Like the historians, adherents of the movement had little awareness that Pentecostalism was a development of an earlier tradition. This perception began to change with the appearance in 1971 of Vinson Synan’s work The Holiness-Pentecostal Movement. Synan argued that Pentecostalism was an outgrowth of the 19th-century Holiness Movement, which in turn had its origin in the teachings of John Wesley.
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Modern Pentecostalism began around 1901. The commonly accepted origin dates from when Agnes Ozman received the gift of tongues (glossolalia) at Charles Fox Parham's Bethal Bible College in Topeka [Kansas] in 1901. Parham, a minister of Methodist background, formulated the doctrine that tongues was the "Bible evidence" of the Baptism in the Holy Spirit.
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Pentecostalism and other forms of charismatic Christianity have often been absent from survey courses in the history of Christianity. In recent decades, these movements have been transforming the basic narrative of modern Christianity in the two-thirds world, and scholars have begun making efforts to acknowledge their importance. Such interest has begun highlighting particular issues like a paucity of sources and the hagiographic or reductionist character of much published work. With funding from the Wabash Center for Teaching and Learning in Theology and Religion, the ISAE in April 2004 sponsored an invitational consultation on teaching about the Pentecostal and charismatic movements. How does one deal with these movements' forthright supernaturalism that runs counter to the secularism of the academy? How does one teach sensitively and fairly about radical piety and unverifiable claims?
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Pentecostalism was, in part, a reaction against modernism in the early Twentieth Century. They were very influenced by the fundamentalist movement, and their theology reflects this. Therefore, they have tended to be Biblically conservative in their theology. They are Arminian rather than Calvinist. They ... tend to be strongly pre-millennial in their eschatology (teaching of the end times). They also hold to four cardinal doctrines (often called the “four square gospel”).
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Wacker dwells on the positive functions of faith in the origins and spread of Pentecostalism. He notes that the movement provided individuals with certitude about the reality of the supernatural. Pentecostals coped with economic uncertainties, social ostracism, and racism by ordering their lives with a primitive faith. Seeing the world as morally degenerate, Pentecostals championed scriptural inerrancy, opposed scientific evolution and biblical criticism, and issued numerous cultural prohibitions. Pentecostalism, Wacker contends, was appealing because its doctrines were situated in a traditional, mythic system that protected believers from the encroachments of modernity.16
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Modern Pentecostalism