Many years ago, I preached against the "experience" concept of salvation as just another false doctrine practiced by a relatively small number of "Holiness" folks. It took me awhile to finally awaken to the fact that this is a matter of serious proportions, affecting not only the religious world at large, but even our own congregations. Whereas we formerly over-generalized that those susceptible to "Pentecostal" doctrine were the ignorant and unstable - now we observe the movement composed of well-educated and stable persons, being led by highly sophisticated and capable teachers. While the Pentecostal doctrine used to seem especially appealing to older folks, now we see masses of young people flocking to this position. Our previous pat explanations no longer adequately explain what has been happening. What follows is a brief review of some of the historical factors and other matters which are , in my opinion, involved in the growth and popularity of the modern Pentecostal movement.
By the year 1930, "Classical" liberalism, which rejects the trustworthiness of the Bible, had almost complete control of most of the largest religious bodies in this country. The majority of church-goers were being fed on a steady diet of infidelity which left them without a positive guide as to what was right and wrong. Classical liberalism proved to be a very unsatisfying dish, and, therefore, many theologians began to question the validity of its conclusions. But, instead of returning to a confidence in the Bible, they seized upon the theology of one Karl Barth. The so-called "Neo-Orthodox" or "Existential Theology" era was thus launched. Barth and his cohorts argued that while the Bible was unreliable and full of mistakes, we still ought to believe it! Thus they removed "faith" from any connection to evidence. According to them, one must come to faith subjectively - that is, without any connection with objective reasoning. They talked much about a "leap of faith." By this they meant that one cannot come to know God by means of a study of the Bible. Since the "faulty" Bible cannot bring true faith, one must just leap up and grab hold of faith which has no basis whatsoever in fact. Behind Barth's thinking were the ideas of famous Danish philosopher, Soren Kierkegaard. Kierkegaard emphasized the necessity of a subjective, existential "experience," sometimes called a "first order experience." This "experience" did not necessarily have to do with religion. It was only when Barth took Kierkegaard's secular philosophy and reshaped it, that the "experience" idea was brought into a religious focus. Neo-orthodox teachers talk much about the experience by describing it as an "encounter."
The effect of this kind of thinking has not only been felt in some religious denominations, but it has permeated the educational institutions of the land to such an extent that many young people have been unwittingly influenced by the existential philosophy. We began to see this clearly in the Hippie Culture of the '60s where "doing your own thing" was the lifestyle of choice among many. This was merely a reflection of that part of the philosophy which denies the reliability of the Bible as an objective standard of authority; therefore, "whatever turns you on" is right! Joseph Fletcher's Situation Ethics, which became so popular among college students and "intellectuals," was a reflection of this same theme. The acceptance of this kind of thinking also explains, to some degree, the beginning of the "Drug Culture." Having bought the idea of the necessity of the existential "experience," many turned to drugs which, some of them claimed, enabled them to have this mystical experience and find out "what it's all about, Man."
During the most wide-spread acceptance of this false wisdom, in stepped a few "Holiness" preachers of the new variety: with college degrees, styled hair, tailored suits, and impeccable grammar. Their target audience was largely composed of the "baby-boomers" who, although many had married, cut their hair, had families and responsible positions in the community, nevertheless retained their appetite for the "subjective" approach to life and a disdain for a faith based on an objective standard of authority like the Bible. They also found a willing audience among some of the older "intellectuals" who had grown weary of trying to find meaning to life as proposed by barren existentialism. These preachers started talking about the "baptism of the Holy Spirit" and a "better-felt-than-told" experience with Jesus, with little or no emphasis on objective Bible truths. There was a joyous acceptance by multitudes who were attracted to the ecstatic, emotional experiences promised by these teachers. The false, secular philosophy upon which many of them had cut their teeth, made them especially vulnerable to the experiential excesses of Pentecostalism.
The rapid growth of the Pentecostal movement is not, as sometimes represented, the result of a "back-to-the-bible" approach to life. It is our view that precisely the opposite is true: There are elements in the movement which are appealing to and capturing a segment of society which is moving away from objective authority as the result of an infidel philosophy which denies the validity of the Bible. Many centuries ago, Catholicism captured into their fold large numbers of pagans by simply "Christianizing" some of the pagan customs (viz., Easter, idols, etc.). We believe some "Pentecostals" have used and are using a similar tactic. They are bringing into their ranks significant numbers of existentialists and others who reject objective authority, by "Pentacostalizing" the much sought after "experience" or "encounter."
Once we understand what I believe is a major source of the rapid growth of this movement, we will be better prepared to effectively meet the threat it poses for the church today. How very important it is for us to reemphasize the trustworthiness, sufficiency and finality of the Bible as our only guide. We need to instruct our children and one another that Truth is found in God's revelation - not through some emotional, subjective, "experience." -- Bob West, The Milpitas Messenger, April, 1996
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Last month we tried to let the scriptures speak for themselves as we considered the definition of baptism. In this article. We shall follow the same procedure with regard to the proper subjects of baptism. As always, there are differing views in the religious world. Let us see if we can list some information and draw some conclusions by using the scriptures alone.
Matthew 28:19-20 - Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
Observation: Those to be baptized were capable of being taught.
Mark 16:15-16: - And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
Observation: Baptism commanded to those capable of believing.
Acts 2:37-38 - Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Observation: Those capable of being convicted by the gospel and those capable of repenting.
Acts 8:12 - But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
Observation: Those baptized were men and women, believers.
There are other passages that relate to the subjects of baptism. However, you will find the information remains consistent with these we have read. The sum of the evidence is this: In the Bible, baptism was administered to people who could hear the gospel, understand it, believe it, be convicted of their own sins, and who were capable of repenting. If we limited baptism to the same categories of people today, we would not see or hear about baptizing babies or people in comas or otherwise incapable of making a personal decision. The practice of Infant Baptism, featured so prominently in various Creeds and churches, was a practice unknown in the Bible. Why can't we just agree to speak and practice those things we can read about for ourselves in God's holy word? -- Bob West, The Milpitas Messenger, April, 1996
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"But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." -- James 1:22-25
Hearing the word of God is vitally important. We are all blessed to live in a time of relative affluence which enables us to provide for ourselves comfortable transportation, on smooth roadways, to come sit in comfortable pews, and listen to the gospel aided by a sound system adjusted to a comfortable level and see hi-tech visual aids which enhances the presentations. We can even get high-quality video or audio reproductions of the lessons hear them again and review them at our leisure. We have no shortage of opportunities to hear the word.
But no amount of hearing will substitute for doing. We have not provided the above-mentioned conveniences just for our comfort or even just for our hearing the Word. The sermons, lessons and opportunities for hearing are provided to make us better people and consequently glorify our Lord. But this can only be done if we put into practice the suggestions and exhortations involved in all of the lessons. Let us all determine not to be "forgetful hearers," but doers of the work which so badly needs to be done. -- Bob West, The Milpitas Messenger, April, 1996
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In the game of Chess, the various pieces have different powers and values. The Pawn, for example, is generally the least valuable and most expendable piece on the board. But this is not always the case. Many a naïve chess player has come up on the losing end because he underestimated the power of a pawn. For as inoffensive and weak as the pawns may seem in the beginning of the game, as they advance on the board, their power and consequent value increases to the point that it can become a Queen, the most powerful piece on the board. Even in the games of the greatest International Grandmasters of Chess, a single advanced pawn may be the difference between victory or defeat.
Chess is not the only human activity in which we tend to neglect and underestimate the potential power of seemingly insignificant things. In the game of life itself, man depreciates his fellowman because of race, education, appearance, or other factors. Yet we know that from the ranks of the under-privileged and oppressed have arisen some of the greatest names in history. This demonstrates how wrong man can be when he fails to consider the value and potential of human Pawns. For as they progress, they can become mighty. Apparent insignificance is not always the opposite of greatness.
Even some "religious" people look down their noses at the "little man." Many a big city church openly caters to the worldly-wise and wealthy. Even in our own congregations we witness some of this. If a new family, in the middle or upper-income bracket, visits services, some congregations move heaven and earth to effect an early contact and try to influence them to become members. On the other hand, there are instances when a minority group family attends, or someone visits who obviously makes little money, and only nominal efforts are made to encourage them. This writer once heard an elder of the church exhort other members to purposely seek out the higher-income prospects in order to bolster a lagging budget!
All of this is in such sharp contrast with the practice of our Lord who circulated freely at all levels of society, but especially among the humble and poor. He said, "Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven" (Matthew 18:4). Paul said, "For ye see your calling, brethren, how that not many wise men after the flesh, nor many mighty, nor many noble, are called...." (1 Corinthians 1:26).
The neglected pawn of today could well become a faithful Christian, a godly elder, a talented preacher, or the devoted mother of a whole dynasty of Christians, if properly encouraged. May God hasten the day when we can all put aside worldly attitudes and recognize the great value and potential of the most lowly individual. -- Bob West, The Milpitas Messenger, April, 1996
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Even though most of us have been taught that the above-mentioned foods are necessary and healthful, we usually show little enthusiasm when they are set before us. Most folks would probably prefer a hot dog and a Coke. But the wise eater usually goes ahead and partakes of the things that he does not actually relish for the sake of his health. Would it not be wonderful if we could be as wise about our spiritual health?
Even though we have been taught that all of God's word is necessary for our spiritual nourishment (1 Peter 2:2; 1 Timothy 4:6), observe our frequent reactions to the "liver and spinach" of the word. I am talking about sermons on "giving" (ugh!), "attendance" (yuk!), "the need for brotherly love (gag!), etc. On the other hand, one cannot help noting the obvious relish with which we receive our favorite "gospel entrees": "Hell-fire and damnation" (ahhh!), "skin the false teachers" (yum!), "Plan of salvation" (seconds please!), etc.
I do not mean to ridicule any of these Bible subjects. I do, however, want to encourage all of us to partake of a well-rounded diet of Bible teaching in order that we might be sound (healthy) in the faith. Some subjects may indeed be more disagreeable than others. But they are necessary, nevertheless. Those doctrines which seem less palatable to us may be just the things we need to make us strong and invulnerable to spiritual disease. -- Bob West, The Milpitas Messenger, April, 1996
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