Pentecostals: Reviving Neglected Emphases
Congratulations on your quality coverage of American Pentecostals [“America’s Pentecostals: Who They Are; What They Believe; Where They Are Going,” Oct. 16]. Pentecostals have revived neglected biblical emphases; as the various Methodist movements cooled, the Pentecostal movement arose.
To avoid spiritual self-indulgence, to avoid being seduced by American individualism and materialism, Pentecostalism needs to add a biblical version of social justice to its distinctives. With the immense power inherent in its emphasis on the Holy Spirit, Pentecostalism has the potential of becoming a great force for social justice in the kingdom of God here on earth, perhaps surpassing the impact of the Wesleyan movement.
LOWELL NOBLE
Spring Arbor College
Spring Arbor, Mich.
I commend you on the excellent articles on the Pentecostal movement. Perhaps unknown to the photographer, the beautiful lady on the cover of the magazine is Roberta Parham Hromas of Rolling Hills, California. It was taken at the Congress on the Holy Spirit and World Evangelization in New Orleans in July. Roberta is the granddaughter of Charles Fox Parham, who began the World Pentecostal Movement in his Bible school in Topeka, Kansas, in 1901. Roberta, a Pentecostal minister, is the daughter of Pauline Parham, who taught for many years at Christ for the Nations Institute in Dallas. It is noteworthy that the three generations represented in this pioneering family span the entire history of the Pentecostal movement.
VINSON SYNAN, Chairman
The New Orleans Congresses on the Holy Spirit and World Evangelism
New Orleans, La.
I have been a “classical Pentecostal” since my father became a Christian in 1950. Now I read that I am a “classical Pentecostal” because of association with my denomination. I am a “charismatic” because I stress prayer language for daily edification. I am a “Neo-Pentecostal” because I believe in a Pauline system of holiness. I am so confused! I think I will leave the ministry, dust off my construction tools, get my contractor’s license, and put on roofs. But then, what kind of roofs? Shakes, wood shingles, tile, tar and gravel, asphalt shingles …?
REV. TONY BELARMINO
First Assembly of God
Lovelock, Nev.
I appeal to you to give a hearing to the historic Reformed position—the stand of Calvin and Warfield, and indeed of Luther and Augustine before them. The whole Reformed tradition—no negligible factor in Christianity, surely—says no to the charismatic movement.
REV. DAVID J. ENGLESMA
Protestant Reformed Church
South Holland, Ill.
Charles Farah’s article [“What They Believe”] has an historical error. He wrote, “The Assemblies of God, for example, simply added to the National Association of Evangelicals’ doctrinal statement an article holding that they believe in the ‘baptism of the Spirit as evidenced by speaking in tongues.’ ” The Assemblies of God was formed in 1914, its statement of faith drafted in the fall of that year. This doctrinal statement has remained unchanged except for a further delineation of terms. The NAE did not come into existence until 1942.
JULEEN TURNAGE
General Council, Assemblies of God
Springfield, Mo.
In Grant Wacker’s otherwise excellent article, “Who They Are,” there is a terribly incorrect statement. Oneness Pentecostals are defined as “Unitarian.” Unitarians deny the deity of Jesus Christ, while Oneness Pentecostals exalt Christ as being the Mighty God (cf. Isa. 9:6). In actuality, we are the opposite end of the theological spectrum from the Unitarian position. Unfortunately, many CT readers do not understand Oneness theology and will come away misinformed.
RODNEY V. PAMER
Apostolic Crusaders
Barberton, Ohio
Why do we American Christians always ultimately resort to statistics to prove our case? “Any missiologist will tell you that today the church is growing fastest where healing and miracles are stressed,” writes Farah. Yes, and in America it is growing fastest in the very prosperity-oriented ministry of which he and other conscientious charismatics disapprove. If church history has taught us anything, it is that the majority is often wrong. Who was right—450 prophets of Baal or one Elijah?
REV. MIKE BELLAH
The Evangelical Fellowship
Amarillo, Tex.
The Morality Of Safety
For more than 20 years, Christians have debated “situation ethics,” a terribly complicated way of determining right and wrong.
But now that old it’s-okay-if-it’s-the-loving-thing-to-do philosophy can be forgotten. It has been eclipsed by a new, simplified ethic.
The new standard is seen in the current campaign for “safe sex,” which usually means applying condoms rather than self-control. The only moral principle is avoiding physical consequences. If it feels safe, do it.
Proponents argue that pickup basketball games have used this approach for years—no harm, no foul. (They overlook the reason these are called pickup games: smaller players are generally picking themselves off the floor.)
And thousands of drivers have been using radar detectors to practice “safe speeding.” You’re not a lawbreaker if you don’t get caught.
This morality of nonconsequence is pervading all parts of the social fabric. Students can enjoy “safe cheating” on exams—as long as the professor is out of the room. If you are sly enough, why not “safe shoplifting”? With the right connections, maybe even “safe bribery.” Rules are made to be broken, right?
Personally, I’m having trouble living up to the new ethic. I’m not ready to live my life by “better safe than sorry.” Why is it I want something other than immediate consequences guiding my conscience?
Somehow this new morality just doesn’t seem, uh, safe.
EUTYCHUS
Disappointing reviews
I was disappointed in the review of our book The Betrayal of the Church [Books, Oct. 16]. It deals with all the mainline denominations, not just the United Methodist Church. Our objection to the bureaucracies is that they are ideologically committed and not faithful to the gospel of Christ. We do not equate capitalism as “the” Christian economic system. Perhaps the reviewer should reread the book.
EDMUND W. ROBB
Ed Robb Evangelistic Association
Marshall, Tex.
In his review of The Encyclopedia of Religion [Oct. 16], Terry Muck comments: “Unfortunately, no evangelical scholars have written any of the encyclopedia’s articles.… Perhaps the avoidance is something we should address.” However, there are at least four evangelical contributors: Timothy Weber, George Marsden, James Stamoolis, and Edward McKinley—and I don’t think that is the full list. Still, the point is well taken—evangelicals on the whole are not noted for their contribution to comparative religion.
DANIEL G. REID
InterVarsity Press
Downers Grove, Ill.
I wonder at the wisdom of allowing someone to review a book he has not read, or at best only skimmed. Stanley Grenz could not have spent much time studying Integrative Theology [Oct. 16], or he would not have arrived at the very conclusion the book was written to avoid. I also wonder at the wisdom of allowing someone who betrays a nonevangelical theological stance to review an evangelical document. Grenz allows his liberal bias to slip several times. What Joes an evangelical have to say about the book?
RICK HARPEL
Littleton, Colo.
In our judgment, Grenz’s review did a disservice to CT readers and Denver Seminary. What is new in Integrative Theology is the systematic application of the verificational method to theological issues, a method standard for research in many other fields. It may not be the method, but the reviewer’s deficient grasp of it, that is “too simple.”
It is not correct to say we [the authors] hold almost solely a propositional revelation. Grenz overlooked our effort to integrate the data of special revelation with the data of experience, especially in the chapter on general revelation.
Integrative Theology does not assume biblical inerrancy but arrives at the carefully defined view of it drawn from the evidence in primary (scriptural) and secondary (theological) sources. Initially we did not presuppose inspiration, but regarded the Bible as the primary source of Christian thought. From the review, no one would know that after evaluation of alternatives, the conclusion on the reliability of biblical teaching was found more probable because it coherently accounted for the lines of evidence with fewer difficulties than alternative hypotheses.
Neither would readers know that the title “Integrative Theology” differs from “systematic theology” in more than words. Grenz failed to mention that the volume uniquely responds to objections to systematic theology by bringing together values from the disciplines of historical, biblical, systematic, apologetic, and practical theology. At the end of each chapter are a series of review questions and ministry projects to help bridge the gap from studying theology to teaching and preaching sound doctrine. It is a disservice to dismiss Integrative Theology in such a cavalier fashion.
GORDON R. LEWIS
Denver Seminary
Denver, Colorado
That decadent chocolate cake!
Thanks for J. I. Packer’s column on the decadent chocolate cake. [“Decadence á la Mode,” Oct. 2]. As I was reading it I was thinking, the world squeezes us into its mold. Then, at the end, Packer wonders if we were wondering if he had any of the cake. Well, for one, I wasn’t wondering. So I’m wondering why he was wondering if we were wondering!
FRED ARCHER
Shelton, Wash.
We would do well to hear more from James Packer!
REV. TIMOTHY J. COLE
Bridletowne Park Church
Agincourt, Ont., Canada
Whose perspective?
I may pause before sending my students to CT for current news of religious matters. “Striking Down the Textbook Ruling” (Oct. 2) typifies a too-common trait of assuming a single Christian perspective on current issues. The Rutherford Institute, the Association for Public Justice, and the NAE’S Office on Public Affairs speak for some Christians, but not for all. A more accurate article would have quoted the Christian groups (the Baptist Joint Committee, for example) who operate from a different Christian perspective on liberty. The next [News] article by Steve Wykstra on Gustavo Parajon is an example of better journalism.
DERRY SEATON
Fullerton College
Fullerton, Calif.
The article on Mozambique [News, Oct. 2] is mainly from Communist sources. There is no indication that Randy Frame entered Renamo-held territory or interviewed any people there. While this is one of the worst examples I have seen in CT, few of your foreign news articles exhibit really good investigative journalism. Either you should improve your efforts or drop foreign news.
FRANK VOSLER
New Albany, Ohio
Great article!
I applaud Tim Stafford’s article, on “Great Sex …” [CT Institute, Oct. 2]. I found the entire article thorough, biblical, and practical.
ALLEN MARSH
Nampa, Idaho
I found Tim Stafford’s article on sexuality frustrating. There were some good ideas, but it was hard to read. When I first saw the list of scholars you assembled to discuss sexuality, I was excited to see what they had to say. Instead, I found a very long piece by Tim Stafford. It seemed too much of one person’s opinions.
LYNNE M. BAAB
Seattle, Wash.
“Great Sex” is actually pornographic writing. The marginal quotations are especially damaging, for many people may not read the entire text.
WESLEY W. WERTZ
San Diego, Calif.
I have just finished rereading “Great Sex …”; not easily digested, but very rewarding.
CAPT. JOHN M. GORE
Oakton, Va.
