Initial Evidence Began in the 20th Century

[D. Wright]

The Pentecostal Movement began at the turn of the 20th century with the "discovery" of the Initial Evidence doctrine in the book of Acts.

History

Before embarking on a critical analysis of this doctrine, it is helpful to look at how Christians have historically viewed the matter of the Spirit baptism and the evidential value of speaking with tongues. Instead of journeying through history, I will offer a series of quotes from an important work edited by Gary B. McGee entitled Initial Evidence: Historical and Biblical Perspectives on the Pentecostal Doctrine of Spirit Baptism. This collection of papers includes two very significant studies by Pentecostal historian Stanley Burgess. His two chapters consider the history of the idea of the Spirit baptism and in concluding his study he writes:

This survey of the Christian idea of a baptism in/with the Holy Spirit and the evidence(s) for that infilling indicates that, while the concept of Spirit baptism was very common throughout the Christian centuries, the modern Pentecostal identification of glossolalia as the "initial evidence" of such baptism is completely novel until the nineteenth-century Irvingites (emphasis added). Amazingly, in almost two millennia of Christian life and practice, no one...associated tongues with the advent of life in the Spirit...what is unique about modern Pentecostals is that they consider glossolalia to be the litmus test of Pentecostal orthodoxy and the valid sign for Spirit baptism...This study demonstrates that Pentecostals, who rejoice in the novelty of their teachings and experiences, are fully justified in classifying their doctrine of initial evidence as distinctive. Throughout the twentieth century, they have clung tenaciously to this teaching, and it has in turn become their rallying point and source of identity (p. 37-38).

Though we are bound first and foremost to the authority of God's word, it is also true that we should not be as those who assume they are the first to study God’s word. The history of gifted teachers and thinkers in the life of the Church should humble us to at least consider why it was that they understood God's word as they did. If we choose to accept a doctrine that no one else has expounded or even recognized before our own time period, we should at least understand fully how and why the same passages of Scripture were understood differently. Burgess has done us a great service by frankly admitting that the Initial Evidence doctrine simply does not have a history before the 1800's. Let me say again, this should at least caution us to carefully consider the Scriptures used to support the doctrine itself.

It is also important to note that Pentecostalism has not only accepted an understanding of the book of Acts that is "novel" but it has also made this doctrine the most important distinguishing feature of its identity. An essential area of contemporary Pentecostal theology, then, was simply absent from the church until modern times. www.abortionessay.com ©2000 Mark McNeil.

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[Maximilian]

Brother, it began at Pentecost

Fact is, it began just a little past (and some say during) the Azusa Revivals. The proponents were uneducated men who were sensitive and hungry enough to witness and experience a powerful awakening to bring people back to the mission of Jesus, but in seeing the sensation created by this "Pentecost"-type experience, felt the necessity to write doctrine. Ignorance for them didn't fair too well there. Fortunately, as time has gone on, men like Gordon Fee have well-represented Pentecostals and provided a more grounded and scholarly theology for them.

[Michael The Disciple]

So what was the Theology of Gordon Fee? Who was he?

[Sam]

This is from pages 51 - 54 of The Phenomenon of Pentecost, copyighth 1947 by F.J. Ewart. The book was copyrighted by Herald Publishing House and then copyrighted again in 1975 by Word Aflame Press.

When Charles F. Parham dedicated a building for the Lord’s work, henceforth to be known as the Bethel Bible School, in the year 1900, he unconsciously prepared the birthplace of the most startling religious phenomenon of modern times.

This building was known to the people of Topeka, Kansas, as “Stone’s Folly.” The reason was that it had been patterned after an English castle, but the builder, not having counted the cost, was unable to finish it according to the original blueprint. The best obtainable data featured the beautiful carved stairwork of cedar, spotted pine, cherry wood, and bird’s eye maple. However, this ended at the third floor with plain pine and common maple.

Oddly enough, there was a cupola at the rear of the building on the top, built in with two domes on either side. Into one of these a door was cut, making a room large enough for a prayer tower. After the Bible school was established, volunteers from among the students took their turn of a three-hour watch so that day and night prayer was ascending unto God.

About forty persons assembled in this building for Bible study. Their adopted method was to select a subject, find all the references on it, and present to the class a scriptural summaryof what the Scriptures had to say about the theme.

Just before the new year, the classes decided to take up the study of the baptism with the Holy Ghost. Mr. Parham was about to visit Kansas City, and before he went he told the students that he was familiar with all the leading teachers’ theories about the baptism with the Holy Ghost and the various evidences that one had received it. He said that not one of these theories entirely satisfied him. “Now, students,” he said, “while I am gone, search the Scriptures to see if you can find some sign or evidence that is outstanding in apostolic precepts and practices in the reception of this vital experience, the baptism with the Holy Ghost.”
å
On Mr. Parham’s return, he immediately assembled the students and asked them whether they had found any real outstanding Bible evidence of the baptism with the Holy Ghost. The answer was unanimous: “speaking in other tongues as the Spirit gave utterance.”

Meetings followed daily and each night. People were intensely expectant and hungry for the scriptural experience of the gift of the Holy Ghost. There seemed to be a hallowed hush over the entire building, and all felt the influence of the supernatural presence in their midst. Mr. Parham was amazed at the harmony that prevailed and was heard to exclaim, “Truly,the Lord is with us and has something for us such as we have not known before.”

At the entering into the new year, it came. The watchnight service was especially spiritual, and every heart seemed hungry for the whole will of God to be wrought in them. The first to receive the gift of the Holy Spirit in the full scriptural order was Agnes Ozman LaBerge, a student in the Bible school. We are privileged to report the great event in her own words: “As the end of the year drew near, some friends came from Kansas City to spend the holidays with us. On watchnight we had a most blessed service, praying that God’s blessing might rest upon us as the new year came in. During the first day of 1901, the presence and power of the Lord was with us in a marked way, encouraging our hearts to wait upon Him for greater things. The spirit of prayer was upon us in the evening.

“It was nearly seven o’clock on this first day of January that it came into my heart to ask Brother Parham to lay his hands on me that I might receive the Holy Ghost. Instantly, the Holy Spirit came upon me and I began to speak in other tongues and to glorify God. I
talked several languages, and it was clearly manifest when a new language was spoken. had the added joy and glory my heart had longed for and a depth of the presence of the Lord such as no tongue can describe. It was the fulfillment of the promise of the Master: ‘He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.’” (See John 7:38.)

When this innovation became known, the old Bible school became the most popular building in Topeka. Hundreds flocked to see the great sight. Prayer was held day and night, and soon the experience of Acts 2:4 was duplicated in hundreds of cases. Brother Parham received it, and was turned into a living, moving witness of God’s miraculous power and glory. Nearly every hungry soul he laid his hand on in the name of Jesus was satisfied by having his great heart hunger relieved. The signs of apostolic power were in evidence everywhere. The people of Topeka became sensible of the presence and power of the Deity in their midst.

The fire quickly spread to Kansas City, Lawrence, Galena, Melrose, Keelville, and Baxter Springs. When the fire would reach a city or town, Brother Parham and his workers would follow up, and renting the largest building obtainable, they would hold a revival meeting. Sometimes,as at Galena and Baxter Springs, no building couldhold the crowds, and they would pitch a tent in a convenient location and carry on for months.

As the heralds of this new message went from place to place, it seemed impossible that any normal soul could resist the evidence of the power and glory of God. Some of the messages in tongues were irresistible, and in almost every place some would understand the languages spoken and get convicted. It was Pentecost being repeated: “How hear we every man in our own tongue, wherein we were born? . . . We do hear them speak in our own tongues the wonderful works of God” (Acts 2:8, 11). But with the majority the prophecy was fulfilled: “With men of other tongues and other lips will I speak unto this people; yet for all that will they not hear me, saith the Lord” (I Corinthians 14:21).