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- Mar 27, 2011
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It is really almost impossible to summarise the various opinions of the Pentecostal denominations but they can possibly be grouped into at least two major categories, the classic-Pentecostal position where the Baptism of the Holy Spirit with the evidence of speaking in tongues is subsequent to our initially being sealed with the Spirit at the moment of our salvation. The term classic does not infer that these are the earlier Pentecostals but simply that they adhere to the original Pentecostal position that the Baptism of the Holy Spirit is subsequent to our initially being sealed with the Spirit.I'm curious to see what answers people give. Among the classical Pentecostal churches, what are the differences between them?
The Pentecostal or pentecostal position is that the Baptism in the Holy Spirit with the evidence of speaking in tongues is synonymous with our initial salvation.
Baptized in the Spirit: A Global Pentecostal Theology, Frank D. Macchia (2006) page 34
Decades before these developments [1972], Walter Hollenweger raised issues about the global diversity of Pentecostalism, bringing Pentecostal research to another level. Hollenwegers research revealed a vast doctrinal diversity among Pentecostals worldwide and even within the United States, both now and from the beginning of the movement. Hollenwegers classic, The Pentecostals, fell like a bombshell in the later 1960s and early 1970s on geographically sheltered Pentecostal groups surprised by the doctrinal diversity of the movement globally. Hollenweger notes in an interesting postscript to that book:
There is . . . a broad spectrum of opinion in . . . the definition of baptism in the Spirit, social and individual ethics, the question of biblical hermeneutics, the doctrine of the Trinity and Christology. Therefore, talk of the doctrine of the Pentecostal churches is highly problematical. What unites the Pentecostal churches is not a doctrine but a religious experience, and this can be interpreted and substantiated in many different ways.
There is no question but that Pentecostal distinctives globally are diverse and variously interpreted. In his study of the variety of the theologies among Pentecostal thinkers in the first twenty-five years of the movement, Douglas Jacobsen concluded also that all the diverse versions of Pentecostalism stand to some degree on their own, mutually criticizing each other in complex ways.
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