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There can be little doubt that Pentecostal thought has never been monolithic. But the current differences in contemporary Pentecostal and Charismatic teachings largely find their initial reflections in sincere theological attempts to deal with the new and profound religious experience early Pentecostals confronted during the first three decades of the twentieth-century. Most all of the points of theological contention had long been under considerable discussion prior to the initial adoption of what would become the Statement of Fundamental Truths in the original 1927 Assemblies of God constitution and by-laws. One example of vital contribution to contemporary Pentecostal issues is the recorded teaching of Maria Woodworth-Etter. While she laid important groundwork for expectation for a fresh outpouring of Pentecostal power as early as 1894, she also challenged traditional Christian thinking on the role of women in ministry. It was not a case of her challenging Christian traditionalists merely by her own practice of outstanding ministry as others have often done since, but Woodworth-Etter openly confronted a chauvinistic Christian society. This undoubtedly helped the first generation of modern Pentecostals more readily value women in ministry. But the struggle in Pentecostal ranks on this matter continues. Moderns would be wise to witness her argumentation as laid out in part in Jacobsen’s work. A second example of Jacobsen’s work is his discussion of the “initial evidence” controversy as traced back to Charles Parham and F. F. Bosworth. Parham was the first to declare tongues-speaking to be the initial 2 evidence of Spirit-baptism. Bosworth, one of the 1914 founders of the AG, contended that tongues were but one sign of Spirit-baptism and offered that many non-tongues-speakers had been more dramatically used of God than many tongues people he had known. Bosworth’s 1917 challenge to the AG position and subsequent defrocking is included in the text. Douglas Jacobsen presents the essential argumentation offered by these sixteen pillars in a succinct and highly useful manner. My criticism of his work would center on his conviction that early Pentecostals were immersed in dispensationalism along with much of the Evangelical world. But it appears the Pentecostal fascination with Darby/ Scofield dispensationalist thought only begins to crystallize with Frank Boyd in 1925 and was later more fully expounded in AG circles by E. S. Williams and Ralph Riggs in the 1930s, 1940s, and 1950s. I was disappointed not to find George Floyd Taylor’s and David Wesley Myland’s teachings on the deep sense of Pentecostal fraternity with the Zionist movement mentioned, apart from a brief “Latter Rain” allusion to nineteenth-century rainfall. The sense of bond between early Pentecostalism and the revival of the Jewish homeland generated a broad conviction of fraternal twin restorations to first-century points of departure that would culminate in the Second Coming. Jacobsen seems to have fully overlooked the long-standing twentieth-century Pentecostal sense of affinity with “All Israel.” Nonetheless, I believe his work should be a welcomed addition to any serious student of Pentecostal history.
Encounter: Journal for Pentecostal Ministry, Summer 2009, Vol. 6 Book Review Israel’s Anointing: Your Inheritance and End-Time Destiny through Israel Sandra Teplinsky (Foreword by James Goll) (Grand Rapids, MI: Chosen Press/Baker Book House, 2008) 224 pages Reviewed by Raymond L. Gannon, Ph.D. President, Israel’s Redemption AGUSM Missionary and AG National Representative for Jewish Ministries Visiting Professor of Missions and Jewish Studies, Assemblies of God Theological Seminary Director of Messianic Jewish Studies, The King’s College and Seminary Sandra Teplinsky, a former attorney, and her physician husband are both Messianic Jews living in Southern California. Having been a committed Jewish believer in Jesus for decades while remaining committed to both Jewish and Christian worlds, Sandra Teplinsky offers a unique perspective on her topic, Israel’s Anointing: Your Inheritance and End-Time Destiny through Israel. While Teplinsky brings a legal mind’s logic to her important theme, she is not a biblical exegete. Still her years of effectual ministry equip her to present God’s truth in a solid teaching and pastoral manner. More than simply a “Jewish Roots” text filled with Hebraic detail, she lays out a tender perspective on the Christian need for a proper Hebraic understanding of Scripture and for a sense of fraternity with God’s forever Chosen People. Her basic eschatology seems to approximate that of a post-tribulational dispensationalist. The author makes a strong case for the Christian need to identify with the Jewish people, as had been the apostolic 1 expectation from the outset of the firstcentury Church. Her hoped for contemporary identification has little to do with blatant Christian political support for the modern State of Israel, as traditionally Pentecostal and biblically sound as that can be. Her chief concern rather is the spiritual heritage Jews and Christians are to coinherit and together walk out in the interests of God’s Kingdom. 1 The divinely mandated unity of all God’s people, as Teplinsky notes, does not nullify God’s unique promises to “All Israel” as understood and fully embraced by patriarchs, kings, prophets, and apostles alike. She advocates a solid and legitimate Christian identification with Israel—one that must appreciate the partnership God has always intended for the two whom Jesus’ cross has made into “One New Man.” 2 Tracking related themes in the Hebrew Bible, Teplinsky inspires fresh devotion to intimacy with Christ through a creative look at the Song of Solomon. She also offers a fresh and insightful investigation into the
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2 changed the very fabric o
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people in the world) could
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loans to poor individuals c
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poor, to proclaim release t
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10 pastoral ministry could ad
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Huntington, S. P. The Clash o
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8 “Pentecostalism’s Rise,”
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The Apostolic Mandate 2 Gospel Chu
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Everyone has warned me not to tell
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Apostolic Praxis: Driven by the Win
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ministry, and provide for their own
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a connection to the broader body of
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SOURCES CITED Anderson, Ray S., ed.
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In the years to follow, Alta began
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First and foremost, Washburn was wi
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Historically, Native Americans have
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missionaries from Arizona, Washingt
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35 Having myself served for fourtee
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them 8 because women were not educa
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correspondence provides noteworthy
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methods Christ exemplified remain c
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1 Susan C. Hyatt, In the Spirit We
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40 Ibid. 41 Hyatt, 30. 42 Brown, 15
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motivated to work even more so they
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earth, the sea, and all that is in
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order to counter the cultural tempt
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2000), 25. 264. 6 Schor, 11. 7 Ibid
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God is indeed “already, but not y
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necessary, and limited agent to pro
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Bibliography Amjad-Ali, Charles W.,
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Wolterstorff , Nicholas. “Forewor
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16 Ibid., 238. 17 The task is unden
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39 Ibid., 152. 40 This section admi
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Peter Bolt notes the allusion to Ps
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ole in the action of bringing all G
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23 Moltmann, The Trinity and the Ki
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Prayerful Pilgrims Although convers
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Page 89 and 90: The only promise of God not conting
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