The New Testament equivalent was the office of apostle: the apostles spoke directly for God. On Grudem’s view, Old Testament prophets spoke directly for God: what they said, God said. He tried to meet both of these concerns by redefining New Testament prophecy. While he wanted to make a case for the continuation of miraculous gifts-especially prophecy-he was also eager to safeguard the sufficiency of Scripture. In Grudem’s articulation, however, charismatic theology took a more moderate turn. Perhaps most significantly, New Testament scholar and theologian Wayne Grudem became a public voice for Third Wave views. Exegetes Gordon Fee and Jack Deere became known for their charismatic theology.
Tim Warner taught courses on power encounters at Trinity Evangelical Divinity School. Besides Wagner and Wimber, Charles Kraft became a significant voice at Fuller Theological Seminary. In principle, all of the miraculous gifts were still in play, including the gift of apostle (which some, but not all, distinguished from the office of apostle).ĭuring the 1990s, significant evangelical voices began to identify with the Third Wave. On their view, the presence of the kingdom required the presence of kingdom authority, which was manifested especially through power encounters (healings, exorcisms, and even resurrections). Instead, they shifted the doctrinal basis for miraculous gifts toward inaugurated eschatology. Peter Wagner no longer grounded healing in the atonement or tongues in Spirit baptism. The Third Wave was marked by theological change. By the 1970s it had even entered the counterculture, producing saved hippies who called themselves “Jesus People.” This move toward popularity and respectability eventually became known as the Second Wave of the charismatic movement. This new and more respectable movement dropped the name Pentecostal in favor of the name charismatic. Eventually it even surfaced among Roman Catholics.
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Surprisingly, and in full continuity with New Evangelical methodology, it spread into the liberal denominations, beginning with the Episcopal Church. Once it gained a platform within evangelicalism, Pentecostal theology began to grow. They still thought that the Pentecostals were mistaken, but they chose to tolerate the mistake. While the neoevangelicals were not Pentecostals, they were unwilling to treat the cessation of miraculous gifts as a test of fellowship. This decision marked a break with the older fundamentalist mentality, and one that marked the New Evangelicalism. While fundamentalists recognized that most Pentecostals were fellow-Christians, few were willing to cooperate with them publicly in organized endeavors.įrom its beginning in 1942, however, the National Association of Evangelicals chose to admit Pentecostals. When the Azusa Street revivals splashed on the scene, fundamentalists almost unanimously rejected Pentecostalism as a serious error. Pentecostalism-the First Wave of charismatic theology-began in about 1900. One of those was its embrace of Pentecostals in full Christian cooperation. In addition to this primary feature, neoevangelicalism also displayed several less definitive characteristics. The principal mark that distinguished New Evangelicalism from the older fundamentalism was its willingness to embrace theological liberals and Roman Catholics as Christian brothers, viewing them as subjects of Christian recognition and fellowship. Henry, Edward John Carnell, and Vernon Grounds), its leading evangelist (Billy Graham), and its leading publications ( United Evangelical Action and Christianity Today). While it never comprised a majority of American evangelicals, it did exert a powerful influence through its principal voices (people like Harold John Ockenga, Carl F.
The New Evangelicalism was a movement that began during the 1940s, blossomed during the late 1950s and early 1960s, and broke apart during the 1970s and 1980s.
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During the summer of 2014, Pastor Matt Recker published a series of blog posts in which he argued that the New Calvinism is essentially a recapitulation of the New Evangelicalism.