Not Just The "Other" Pentecostals

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"The Other Pentecostals."  The title of J. Lee Grady's article in
Charisma magazine has many implications.  It suggests that there exists
a dominant group of Pentecostals who define what Pentecostalism is.  It
suggests that those Pentecostals who do not fit this definition of
Pentecostalism are somehow "other", existing in error and in need of
repentance.  Finally, it suggests that the the only hope for Pentecostal
unity is for these  "other" Pentecostals to lose their identity and be
converted to what is considered to be "orthodox" Pentecostalism.  In
this short essay I would like to challenge Grady's assessment of "The
Other Pentecostals" and offer an alternative.

Before proceeding a redefinition is in order.  I feel very uncomfortable
referring to the "other" Pentecostals as "Oneness".  In Christendom it
is customary to allow Lutherans to define Lutherans, Baptists to define
Baptists, Catholics to define Catholics.  Why shouldn't the "other"
Pentecostals be allowed to define themselves?  It would be interesting
to know the origins of the term "Oneness".  But the origins of the term
are probably lost in the annals of history.  My guess is that the term
came to be assigned to those Pentecostals who  questioned the
"Threeness" of the doctrine of God they heard being proclaimed and
taught in Pentecostal circles.  Origins aside, this is not the dominant
self definition of "The Other Pentecostals".  These Pentecostals prefer
to call themselves Apostolics.  As with other reformationist movements
Apostolic Pentecostals desire to base their Christians faith and life on
the Apostolic witness to Jesus Christ.  Apostolic Pentecostals desire to
establish an existential and experiential continuity with the first 
Christians of the New Testament.  Apostolics believe they have received
the same experience of the Spirit as New Testament Christians.  This
experience of the Spirit makes them disciples of Christ in the same way
as the first followers of Christ.  Apostolics continue in the ministry
of Jesus Christ proclaiming the name of Jesus Christ with evidential
signs following.  Because Apostolics have received the same experience
and continue in the same ministry, they consider themselves to be an
Apostolic Church.  Throughout this essay the "other" Pentecostals will
be allowed to define themselves and be called Apostolics.  Their
movement will be refereed to as Apostolic Pentecostalism.

For this Apostolic, assessments of Apostolic Pentecostalism are always
fascinating to read.  Those looking on from outside the movement are,
like J. Lee Grady, usually bewildered and perplexed.  Encountering
Apostolics where the essence of their faith is expressed, in worship, is
troubling.  How can these Pentecostals labeled as heretics and cultists
be worshipping the Lord Jesus Christ in a manner very similar to
"orthodox" Pentecostals.  How can their songwriters produce hymns which
glorify Jesus, express the Pentecostal reality and faith, and bless the
entire Pentecostal movement?  How can they experience the presence and
power of Jesus Christ in their churches and yet believe differently? 
How can they be Pentecostal and yet be "other"?

J. Lee Grady's article is an attempt to explain how Apostolic
Pentecostals are "other".  It assumes the existence of an "orthodox" and
politically correct Pentecostal theology which should define all
Pentecostals. It also assumes that this theology will be Evangelical. 
According to Grady, Apostolic have lived in isolation from "orthodox"
Pentecostals for over 80 years.  Although they possess many similarities
in worship and belief they are, in reality, "a world apart" and in a
"parallel universe".  They reside in an Apostolic ghetto joyfully
bearing the burden of being labeled heretics and casting cruel insults
at their opponents while consigning them to hell. For Grady, Apostolics
are "other" because of their separation from "orthodox" Pentecostals. 
Grady finds hope for the Apostolic movement in desire of some younger
Apostolics to end this "family feud", embrace Evangelical theology, and
enter the "mainstream" church.

Have Apostolics really been isolated from "orthodox" Pentecostals and
Evangelical theology?  Although fellowship between Apostolics and
"orthodox" Pentecostals has been limited their has been a continual
exchange of ideas.  The majority of Christian literature read by
Apostolic Pentecostals, populist and academic, is written by "orthodox"
Pentecostals and Evangelicals.  One Apostolic Bible College was even
using Donald Bloesch's "Evangelical Theology" as a textbook!  Reading
Apostolic theologians one is forced to the conclusion that they are not
well read.  The sources they quote are almost exclusively Evangelical. 
In response to charges of cultism Apostolics have gone to great lengths
to demonstrate their Evangelical identity with just a few Apostolic
distinctives.  Although isolation, separation in fellowship, may exist,
Apostolics have been banqueting on the table of Fundamentalist and
Evangelical theology since the inception of the movement. 

How can Apostolics remain "other" if they embrace the majority of
Evangelical theology?  J. Lee Grady glowingly cites Apostolic
similarities to Evangelical "orthodoxy" and the hopes of theologian
Cecil Roebeck that all Pentecostals will be united by signing the
Lausanne Covenant.  Prominent Apostolics disenchanted with intolerance
and legalism who have left the United Pentecostal Church are presented
as harbingers of the possible assimilation of Apostolics into what Grady
calls the "mainstream" church.  A reader is left with the impression
that their is a clearly defined trend for Apostolics to abandon their
unique Christian identity and embrace the Evangelicalism of "orthodox"
Pentecostalism.

J. Lee Grady is perfectly comfortable evaluating Apostolic
Pentecostalism from the perspective of a presumed Evangelical
"orthodoxy".  This "orthodoxy" precludes the possibility that Apostolic
Pentecostal distinctives are Biblical and authentic expressions of the
Christian faith.  For Grady, and other Evangelicals, there can be only
one expression of the Christian faith, theirs.  Expressions of the
Christian faith which deviate from Evangelical "orthodoxy" are
immediately suspect, even heretical and cultic.  The only hope for
Christians who believe differently from Evangelicals is repentance and
conversion to n Evangelical "orthodoxy".

In my opinion the division in Pentecostalism will not be healed by
Apostolics signing the Lausanne Covenant and embracing Evangelical
"orthodoxy".  In fact, the division in Pentecostalism was caused by a
Pentecostal quest for Evangelical "orthodoxy" and a desire by
Pentecostals to be received by Evangelicals  as "orthodox". Pentecostals
remain divided because  their theology is held captive by
Evangelicalism.  This is reflected in the apologetics of former
Apostolics who have left their faith and converted to Evangelicalism.  
Gregory Boyd, cited by Grady, is a good example.  Whereas before he was
certain that Trinitarians were lost, now he is certain that Apostolics
are lost.  Whereas before he believed Trinitarians were heretics, now he
believes that Apostolics are heretics. Whereas before he was confident
that Apostolic Pentecostalism was historic Christianity, now he is
confident that Evangelicalism is historic Christianity.  Whereas before
he felt certain that he could conclusively demonstrate that "Oneness"
was the explicit teaching of the Bible, now he he is certain that
Trinitarianism is the explicit teaching of the Bible.  Whereas before he
ignored the results of contemporary theology as an Apostolic, he now
ignores the results of contemporary theology as an Evangelical.  Whereas
before he engaged in a self centered monologue as an Apostolic, he now
engages in a self centered monologue as an Evangelical.  Whereas before
his elitism and judgementalism were Apostolic, now his elitism and
judgementalism are Evangelical.  Whereas before he wanted to convert
Trinitarians to his theology, now he wants to convert Apostolics.  Same
theologian!  Same attitude!  Almost identical theology!

Pentecostalism needs to break the bonds of its Evangelical captivity. 
Pentecostal theology must be formed, analyzed, and evaluated
intrinsically rather than extrinsic ally from the norms of
Evangelicalism. This is the only hope for a reconciliation between
Apostolic and Trinitarian Pentecostals.  When Pentecostals move beyond
the need to judge and evaluate others on the basis of an idealistic
Christian "orthodoxy" which  never existed the doctrinal diversity which
exists within the Pentecostal movement can be affirmed and the theology
of Apostolic Pentecostals will be seen to be an authentic expression of
the Christian faith.   Apostolic theology expresses the Pentecostal
encounter with God through the baptism of the Holy Spirit and the
Christocentric theology it creates.  Apostolic theology embraces the
Lukan formula for water baptism, in Jesus name.  Apostolic theology
reflects the fact that Pentecostal worship is not focused on the
celebration of the mystery of the Trinity but in the revelation of God
in Jesus Christ.  Once freed from the either/or thinking of
Evangelicalism, Apostolics will receive others as Christians and engage
in a critical and constructive dialogue about the Christian faith. 

Apostolic Pentecostals are "Not Just The Other Pentecostals." 
Apostolics are true Pentecostals who have chosen to give a unique
expression to their faith.  For Apostolics, the path to reconciliation
with "orthodox" Pentecostals does not reside in assimilation, but in
establishing their identity as Pentecostals and as Christians using the
very best in contemporary scholarship.  When this is done, in my
opinion, "orthodox" Pentecostals will discover that  Apostolic
Pentecostal theology is a better expression of the Pentecostal reality
than those expressions controlled by Evangelical theology.