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The Divided Flame

By Howard A. Snyder with Danile V. Runyon

End Notes

 

CHAPTER ONE

  1. W.T Purkiser, The Gifts of the Spirit (Kansas City, Mo.: Beacon Hill Press, 1975), P. 17.
  2. See the helpful discussion in John Howard Yoder, “The Fullness of Christ: Perspectives on Ministries in Renewal,” Concern 17 (February 1969): 63—64. For a discussion of “charismatic fullness” as this term was used by Daniel Steele, see Delbert R. Rose, “Distinguishing Things that Differ,” Wesleyan Theological Journal 9 (Spring 1974): 8—11.
  3. Note also Philippians 2:9; Colossians 2:23; 2 Corinthians 2:10 and 12:13; Ephesians 4:32. The fact that charidzomai can also be translated “forgive” (as in the last passage) further underscores the essential nature of this emphasis and its ecclesiological importance.
  4. See Jaroslav Pelikan, Spirit Versus Structure (New York: Harper and Row, 1968).

CHAPTER TWO

  1. John T. Nichol, Pentecostalism (New York: Harper and Row, 1966), p. 19.
  2. Evelyn Underhill, Worship (New York: Harper and Row, 1936), pp. 236—37.
  3. Morton T. Kelsey, Tongue Speaking: An Experiment in Spiritual Experience (New York: Doubleday, 1964), p. 33.
  4. Joseph W. Trigg, “The Charismatic Intellectual: Origen’s Understanding of Religious Leadership,” Church History (March 1981): 12—13.
  5. Origen, Homilies on Numbers 22.4 (7.209.3-14), quoted by Trigg, pp. 13—14.
  6. See Trigg, pp. 14—19.
  7. Kenneth Scott Latourette, A History of Christianity (New York: Harper and Brothers, 1953), P. 130.
  8. lbid.
  9. lbid., p. 132.
  10. See R. Leonard Carroll, “Glossolalia: Apostles to the Reformation,” The Glossolalia Phenomenon, ed. Wade H. Horton (Cleveland, Tenn.: Pathway Press, 1966), pp. 67-94.
  11. Robert M. Anderson, Vision of the Disinherited (New York: Oxford University Press, 1979), p. 25.
  12. Richard Quebedeaux, The New Charismatics (New York: Doubleday, 1976), pp. 20—21.
  13. Ibid., p. 21.
  14. Augustine, On the Gospel of John, Tractate 32, in Philip Schaff, ed., Nicene and Post-Nicene Fathers of The Christian Church, 1st series (Grand Rapids: Eerdmans, 1974 repr.), 7:195.
  15. Vinson Synan, In the Latter Days: The Outpouring of the Holy Spirit in the Twentieth Century (Ann Arbor: Servant Books, 1984), p. 29.
  16. See Latourette, p. 155, for a copy of the original Nicene Creed. The full classical doctrine of the Holy Spirit as the Third Person of the Trinity emerges only with Augustine.
  17. Latourette, p. 164.
  18. Kelsey, p. 42.
  19. Ibid., p. 43.
  20. E. Glenn Hinson, “A Brief History of Glossolalia,” in Frank Stagg, E. Glenn Hinson, and Wayne E. Oates, Glossolalia: Tong ye Speaking in Biblical, Historical, and Psychological Perspective (Nashville: Abingdon, 1967), p. 58.
  21. Latourette, p. 453.
  22. See Louis Bouyer, “Some Charismatic Movements in the History of the Church,” in Edward D. O’Connor, ed., Perspectives on Charismatic Renewal (Notre Dame, Ind.: University of Notre Dame Press, 1975). Bouyer writes, there is no doubt that early monasticism . . . was in its origins a definitely charismatic movement” (p. 120).
  23. Hinson writes, “New sects have resulted as frequently from the unwillingness of the majority to accept the minority as from undue pride or inherent factional tendencies among the spiritualists. So many factors can and have contributed to divisions within Christendom that it would not be fair to these movements to single them out for censure” (p. 74).
  24. Kenneth C. Kinghorn, Gifts of the Spirit (Nashville: Abingdon, 1976), p. 15.
  25. Sermons on the First Epistle of St. Peter, Luther’s Works 30, pp. 123—24.
  26. Ibid., pp. 124—25.
  27. Commentary on Psalm 110, Luther’s Works 13, p. 332.
  28. Ibid., pp. 294—95.
  29. In Concerning Ministry Luther speaks of “the office of teachers, prophets, governing, speaking with tongues, the gifts of healing and helping, as Paul directs in 1 Cor. 12” (Luther’s Works 40, p. 36).
  30. Kinghorn, p. 16.
  31. John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians (Grand Rapids: Eerdmans, 1965), p. 178.
  32. Ibid.
  33. Kinghorn, p. 17.
  34. Synan, In the Latter Days, p. 29.
  35. Quebedeaux, p. 21.
  36. Ibid., p. 22.
  37. Ibid., p. 21.
  38. Ibid
  39. Synan, In the Latter Days, p. 32—35. Also see P. E. Shaw, The Catholic Apostolic Church (New York: King’s Crown, 1946), and Andrew L. Drummond, Edward Irving and His Circle (London: James Clark and Co., 1935).
  40. Anderson, pp. 26—27.
  41. Quebedeaux, pp. 22—23.
  42. George Carey, A Tale of Two Churches (Downers Grove, Ill.: InterVarsity Press, 1985), p. 17.

CHAPTER THREE

  1. For an informative discussion of second-experience theology and its significance to Pentecostalism see Charles E. Hummel, Fire in the Fireplace: Contemporary Charismatic Renewal (Downers Grove, Ill.: InterVarsity Press, 1978), pp. 54—62. Also see the chapter below, “What Happened to the Holiness Movement?” (The Pilgrim Holiness Church merged with the Wesleyan Methodist Church in 1966 to form the Wesleyan Church.)
  2. For an overview of religious developments in this period see Vinson Synan, The Holiness-Pentecostal Movement in the United States (Grand Rapids: Eerdmans, 1971), pp. 57—76, 95—116.
  3. lbid., pp. 99—103.
  4. lbid., pp. 103—116.
  5. Condensed from the Los Angeles Times (April 18, 1906): 1.
  6. Synan, The Holiness-Pentecostal Movement, p. 124.
  7. Hummel, pp. 43-44.
  8. lbid., pp. 44—45.
  9. Ibid., pp. 19—28.
  10. For a summary of the ministry of Oral Roberts see Steve Durasoff, Bright Wind of the Spirit (Englewood Cliffs, N.J.: Prentice-Hall, 1972), pp. 131—44.
  11. Hummel, pp. 17—18.
  12. Durasoff, p. 150. For a full history of the FGBMFI see Durasoff, pp. 145— 165.
  13. Synan, In the Latter Days, pp. 132—33.
  14. H. M. Carson, “Roman Catholicism,” in The New International Dictionary of the Christian Church, ed. J. D. Douglas, rev. ed. (Grand Rapids: Zondervan, 1978), p. 855.
  15. See Synan, In the Latter Days, pp. 98—100; also Leon Joseph Cardinal Suenens, A New Pentecost?, trans. Francis Martin (New York: Seabury, 1975).
  16. Synan, In the Latter Days, p. 108.
  17. Bouyer has comments that are relevant to the contemporary movement and the historical perspective traced in chapter 2. He writes, “Is the Pentecostal movement something as new in the Catholic Church as it seems to many people? . . . [Historical examples] show that such movements are a quasi-permanent or ever-recurrent, feature of the life of the Catholic Church” (p. 113). Further, Bouyer writes, “The Pentecostal manifestations of the Spirit . . . have never truly ceased within the Catholic (or Orthodox) Church. From the very beginning, as we can see in the case of the Corinthians, they have always been in some danger of falling into schism or heresy but have never for that reason been condemned as wrong in principle, either by the greatest spiritual theologians or by the Church authorities” (p. 129).
  18. See Kevin and Dorothy Ranaghan, The Catholic Pentecostal Movement (Paramus, N.J., 1969), pp. 6—16.
  19. See Synan, In the Latter Days, pp. 111—17.
  20. Carson, p. 856.
  21. Synan, In the Latter Days, p. 119.
  22. Ibid., pp. 53—54.
  23. Ibid., p. 13.
  24. Ibid
  25. Ibid., p. 65.
  26. Ibid., p. 16.
  27. Ibid., p. 7.
  28. Quebedeaux, p. 145.
  29. James D.C. Dunn, Jesus and the Spirit (London: SCM Press, 1975), p. 341.
  30. Kinghorn, Gifts of the Spirit, pp. 122—23.
  31. Jurgen Moltmann, The Church in the Power of the Spirit, trans. Margart Kohl (New York: Harper and Row, 1977), p. 10.
  32. Hans Küng, “The Charismatic Structure of the Church,” in Hans Kung, ed., The Church and Ecumenism, Vol. 4 of Concilium (New York: Paulist Press, 1965), p. 49. See also Kung, The Church (Garden City, N.J.: Doubleday Image, 1976), especially pp. 236—50.
  33. Kung, “The Charismatic Structure of the Church,” pp. 50—58.
  34. Ibid., p. 54.
  35. Ibid., p. 58.
  36. Ibid.
  37. John Wesley, “Upon Our Lord’s Sermon on the Mount,” Discourse IV, The Works of the Rev. John Wesley, ed. Frank Baker, Vol. 1, Sermons, ed. Albert C. Outler (Nashville: Abingdon Press, 1984), p. 533.

CHAPTER FOUR

  1. It has occasionally been argued that Wesley himself spoke in tongues, but we have found no solid evidence for this claim.
  2. Sermon, “The Good Steward,” The Works of John Wesley, 3rd ed., ed. Thomas Jackson (14 vols; London, 1829—1831; variously reprinted), 6:147. Hereafter cited as Works (Jackson).
  3. Colin W. Williams, John Wesley’s Theology Today (New York: Abingdon Press, 1960), p. 44.
  4. Sermon, “On Working Out Our Own Salvation,” Works (Jackson), 6:512. Thus it is a distortion of Wesley to say, as some critics have, that Wesley held that a person could turn to God purely on his own, without the operation of the grace of God.
  5. Explanatory Notes on the New Testament (London: Epworth Press, 1958), p. 411.
  6. Works (Jackson), 10:82.
  7. Sermon, “Of the Church,” Works (Jackson), 6:397, By “wrong opinions” Wesley meant even wrong or faulty doctrine,
  8. Albert C. Outler in Dow Kirkpatrick, ed., The Doctrine of the Church (New York: Abingdon, 1964), p. 19.
  9. Sermon, “Scriptural Christianity,” Works (Jackson), 5:38.
  10. Explanatory Notes, p. 625 (1 Cor. 12:31). Note his comment on healing, p. 623. 
  11. Ibid., pp. 713, 628 (Eph. 4:12; 1 Cor. 14:5).
  12. Ibid, See also Sermon, “The More Excellent Way,” Works (Jackson), 7:27; Explanatory Notes, p. 713 (on Eph. 4:8—11).
  13. It has been suggested that Wesley’s use of the term “extraordinary” is to be understood in contradistinction to the eighteenth-century ecclesiastical meaning of “ordinary,” so that it would mean, in effect, “outside the normal ordained ministry” in a more or less technical sense. A search of several dictionaries does not bear this out, however, Even in Wesley’s day “extraordinary” had the common sense meaning of simply “outside of what is ordinary or usual” (Oxford English Dictionary, 3:468,472). Thus a 1706 London dictionary defines extraordinary as “beyond or contrary to common Order and Fashion, unusual, uncommon,” and a dictionary published in London in 1790 has “Different from common order and method; eminent, remarkable, more than common.” It appears that Wesley was using the term in the general and popular sense, not as a technical ecclesiastical designation. (This is underscored by the fact that Wesley seems to use “extraordinary” synonymously with “miraculous” when referring to the gifts.)
  14. Works (Jackson), 7:27.
  15. Works (Jackson), 5:38. Behind this distinction is a practical issue of ecclesiology: He was seeking to justify biblically his use of “lay” preachers as “extraordinary” ministers parallel to the prophets and evangelists of the New Testament, See Howard A. Snyder, The Radical Wesley and Patterns for Church Renewal (Downers Grove, Ill.: InterVarsity Press, 1980), pp. 90—102.
  16. Works (Jackson), 7:26—27,
  17. Works (Jackson), 5:38. The idea of the “restitution of all things” (cf. Acts 3:21) is important for Wesley’s theology and ties in with some Charismatic themes.
  18. The Journal of John Wesley, A. M., ed. Nehemiah Curnock (London: Epworth Press, 1938), 2:136—37.
  19. Explanatory Notes, p. 631 (a comment not found in Bengel).
  20. Letter to the Reverend Dr. Conyers Middleton, Works (Jackson), 10:56.
  21. Explanatory Notes, pp. 629, 631 (1 Cor. 14:15, 28). Here again Wesley inserts his own comment, not following Bengel.
  22. See, among others, Kelsey, pp. 54—55; also George Barton Cutten, Speaking With Tongues Historically and Psychologically Considered (New Haven:  Yale University Press, 1927), pp. 48—66. Both Kelsey and Cutten refer to Wesley in this regard.
  23. Albert C. Outler, “John Wesley as Theologian—Then and Now,” Methodist History 12:4 (July 1974): 79.
  24. Explanatory Notes, p. 884.
  25. See Wesley’s “Farther Appeal to Men of Reason and Religion,” I, Section V, in The Works of John Wesley, ed, Frank Baker, Vol. 11 (New York: Oxford University Press, 1975), pp. 138—76.
  26. Works (Jackson), 14:320—21.
  27. Ibid. See also Wesley’s fourth sermon on the Sermon on the Mount, in Works, ed. Baker, 1:533—34, where he speaks of Christianity as “essentially a social religion.”
  28. A Plain Account of the People Called Methodists,” Works (Jackson), 8:251—52.
  29. Franklin Littell, “Class Meeting,” World Parish 9 (February 1961): 15.
  30. Williams, pp. 151, 150.
  31. This is discussed in greater length in Howard Snyder’s book The Radical Wesley and Patterns for Church Renewal.
  32. A Plain Account of the People Called Methodists,” Works (Jackson), 8:261.
  33. David du Plessis in Theodore Runyon, ed., What the Spirit is Saying to the Churches (New York: Hawthorn Books, 1975), p. 99.

CHAPTER FIVE

  1. For the historical development of Wesley’s views on sanctification, see John Leland Peters, Christian Perfectionism and American Methodism (Nashville: Abington, 1956).
  2. For an overview of the Holiness Movement, see Melvin Dieter, The Holiness Revival of the Nineteenth Century (Metuchen, N.J. Scarecrow Press, 1980).
  3. Dieter, p. 47.
  4. On the decline of the class meeting, see especially Samuel Emerick, ed., Spiritual Renewal for Methodism: A Discussion of the Early Methodist Class Meeting and the Values inherent in Personal Groups Today (Nashville: Methodist Evangelistic Materials, 1958), particularly the chapters by Mary Alice Tenney, Robert Chiles, and J. A. Leatherman; and Luke L. Keefer, Jr., “The Class Meeting’s Role of Discipline in Methodism” (unpublished manuscript, 1974).
  5. Charles W. Ferguson, Organizing to Beat the Devil: Methodists and the Making of America (Garden City, N.Y.: Doubleday, 1971), p. 149.
  6. Seth C. Rees, The ideal Pentecostal Church (Cincinnati: M. W. Knapp, The Revivalist Office, 1897), p. 13.
  7. Some significant work on this tendency has been done by several Wesleyan scholars. Note especially Donald W. Dayton, “From Christian Perfection to the ‘Baptism of the Holy Ghost,’” and Melvin E. Dieter, “Wesleyan-Holiness Aspects of Pentecostal Origins,” both in Vinson Synan, Aspects of Pentecostal-Charismatic Origins (Plainfield, N.J.: Logos International, 1975), pp. 39—54 and 55—80.
  8. Dieter in Synan, Aspects of Pentecostal-Charismatic Origins, p. 62.
  9. Note in Rees the use of such phrases as “Pentecostal fire,” “Pentecostal electrocution,” “dynamite,” “jagged bolts of Pentecostal lightning,” “condensed lightning from the upper skies,” etc. (Rees, passim).
  10. Holiness losses to Pentecostalism seem to have been significant in the early years. See Dieter, “Wesleyan-Holiness Aspects of Pentecostal Origins,” p. 75.
  11. Synan, In the Latter Days, p. 125.
  12. Terry D. Bilhartz, Francis Asbury’s America (Grand Rapids: Zondervan, 1984), p. 45.

CHAPTER SIX

  1. See, for example, Harvey J. S. Blaney, “St. Paul’s Posture on Speaking in Unknown Tongues,” Wesleyan Theological Journal 8 (Spring 1973): 52—60; Charles D. Isbell, “Glossolalia and Propheteialalia: A Study in I Corinthians 14,” WTJ 10 (Spring 1975): 15—22; Charles W. Carter, “A Wesleyan View of the Spirit’s Gift of Tongues in the Book of Acts,” WTJ 4 (Spring 1969): 39—68; Carter, The Person and Ministry of the Holy Spirit: A Wesleyan Perspective (Grand Rapids: Baker, 1974, 1977), especially pp. 181—220; Carter, introduction and notes on I Corinthians in The Wesleyan Bible Commentary, ed. Charles W. Carter (Grand Rapids: Eerdmans, 1965), especially 5:114—16, 197—208, 214—23; LLoyd H. Knox, Key Biblical Perspectives on Tongues (Winona Lake, Ind.: Light and Life Press, 1974); Wesley L. Duewel, The Holy Spirit and Tongues (Winona Lake, Ind.: Light and Life Press, 1974). Most of these employ similar arguments, although the contrasting treatment of just what Paul means by “tongues” in 1 Corinthians 14 reveals the difficulty of basing a total prohibition of glossolalia on the New Testament material.
  2. Hummel, p. 203.
  3. Ibid.
  4. Knox, p. 18.
  5. Blaney, p. 55.
  6. Knox, pp. 16ff.; Duewel, p. 21.
  7. Timothy Smith sees this as the most foundational argument against tongues, as do many others. Timothy L. Smith, Speaking the Truth in Love: Some Honest Questions for Pen tecostals (Kansas City, Mo.: Beacon Hill Press, 1977), pp. 42—47. It is not helpful to cite Wesley here, because he never faced the modern phenomenon of glossolalia.
  8. Hummel tentatively suggests four possible purposes for tongues-speaking, pp. 203—4. See also Kelsey, pp. 218—33.
  9. Hummel, p. 135.
  10. Frank Carver notes that “apart from those who have a pro- or con-tongues axe to grind for ecclesiastical reasons the tongues in 1 Corinthians 14 is normally judged” by New Testament scholarship “to be some form of ecstatic utterance” (Carver, p. 13).
  11. Hummel, p. 158.
  12. ”A Colloquy on the Loss and Recovery of the Sacred,” sponsored by the evangelically-Methodist-oriented Fund for Theological Education, November 5—9, 1979, at the University of Notre Dame, and a subsequent similar conference on the hallowing of life, included a range of both Wesleyan and Charismatic scholars.
  13. See, for example, E. Stanley Jones, The Christ of the Mount (New York: Abingdon-Cokesbury, 1931) and Is the Kingdom of God Realism? (New York: Abingdon-Cokesbury, 1940).
  14. Sermon, “Catholic Spirit,” Works (Jackson), 5:492—504.

CHAPTER SEVEN

  1. See Synan, In the Latter Days, pp. 83—86.
  2. See Quebedeaux, pp. 166—74.
  3. The Charismatic Movement in the Lutheran Church in America: A Pastoral Perspective (New York: LCA, 1974).
  4. Person and Work of the Holy Spirit (Oklahoma City: Presbyterian Charismatic Communion, 1971).
  5. United Presbyterian Church, U.S.A., The Work of the Holy Spirit (Philadelphia: UPCUSA, 1970).
  6. Quebedeaux, p. 164.
  7. United Presbyterian Church, U.S.A., p. 23.
  8. Kilian McDonnell, “Catholic Pentecostalism: Problems in Evaluation,” Dialog (Winter 1970): 54.
  9. ”Tongues: Updating Some Old Issues,” Editorial, Eternity (March 1973): 8.
  10. “The Gift of Tongues,” Editorial, Christianity Today (April 11, 1969),: 27—28.
  11. Synan, In the Latter Days, p. 137, quoted from Harold Lindsell, The Holy Spirit in the Latter Days (Nashville: Thomas Nelson, 1983).
  12. Synan, In the Latter Days, p. 124.
  13. John R. W. Stott, The Baptism and Fullness of the Holy Spirit (Downers Grove, Ill.: InterVarsity Press, 1964), p. 59.
  14. Quoted in Synan, In the Latter Days, pp. 136—37, from Pastoral Renewal VIII, no. 1 (July—August 1983): 3—4. By “in a congregational way” Wagner apparently means incorporating gifts without any major change in doctrine or polity.
  15. George Carey, p. 17.
  16. Ibid

CHAPTER EIGHT

  1. Wayne Oates in Runyon, What the Spirit is Saying to the Churches, P. 83. 
  2. See Stephen B. Clark, Unordained Elders and Renewal Communities (New York: Paulist Press, 1976), pp. 2—3; and Donald Durnbaugh, The Believers Church: The History and Character of Radical Protestantism (New York: Macmillan, 1968).
  3. Clark, PP. 3-4.
  4. Ibid., P. 8.
  5. See the discussion of the contrasting “charismatic” and “institutional” views on renewal in Howard Snyder, The Radical Wesley, pp. 125—42.
  6. Jeremy Rifkin, The Emerging Order: God in the Age of Scarcity (New York: C. P. Putnam’s Sons, 1979), P. xi.

 

 
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