Theological Roots of the Word of Faith Movement: New Thought Metaphysics or Classic Faith Movements?
Conclusion
Critics have had some valid concerns about modern faith theology and praxis, but their basic thesis that such teaching is metaphysical in origin is false. Although certain elements of modern faith teaching may appear cultic and heretical to critics of the movement, those same critics, in effect, also attack teachings on faith that have been taught by other respected evangelical leaders of the early healing and holiness movements. Some have thus not only rejected modern faith teaching, but also valid principles of faith that sound similar to the excesses of modern faith teaching, and may sometimes, in fact, be precursory of modern faith teaching.
Not all principles taught by contemporary faith teachers are suspect. The Latin phrase I learned from my faith critic mentor Charles Farah applies here: abusus non tollit usus, i.e., the abuse should not obscure or invalidate legitimate use. One of the prominent classic faith teachers, A.B. Simpson, put it this way, “The best remedy for the abuse of anything is its wise and proper use.”60
Truth is by nature elliptical, tending to revolve around distinct polarities (e.g., God’s sovereignty vs. man’s free will). Neither pole possesses the totality of truth. Rather, a divinely-designed dynamic tension exists between the two focal points,61 explained by Tozer as the two wings of truth.62 Both wings are needed to make truth fly properly. Modern faith teaching and its critics, therefore, represent contra-polarities. Each holds elements of truth, but also elements of error, and thus has broken the dynamic tension between the focal points of truth.63 Conversely, classic faith teachings, to a great degree, have preserved a balance between the poles.
On one hand, many of the modern faith controversies could have been avoided if their leaders had been more careful communicators of their own evangelical/classic faith roots. On the other hand, their critics have been ignorant of the evangelical heritage of faith teaching and practice (especially from the last two centuries) out of which modern faith theory and praxis has sprung. This study entails a more discerning understanding of the evangelical faith heritage common to both polarities. This findings of this research show that classic evangelical leaders, especially from the Keswick, Higher Life, and Wesleyan movements, by and large taught an orthodox, balanced walk of faith that can be trusted and emulated by believers today.
PR 
For more in-depth study, Paul King recommends his book Only Believe: Examining the Origin and Development of Classic and Contemporary Word of Faith Theologies (Word & Spirit Press, 2008). Available through his ministry website, http://PaulKingMinistries.com/.
Notes
1 Hank Hanegraaff, Christianity in Crisis (Eugene, Oregon: Harvest House Publishers, 1993); Dave Hunt and T.A. McMahon, Seduction of Christianity (Eugene, Oregon: Harvest House Publishers, 1985); Dave Hunt, Beyond Seduction (Eugene, Oregon: Harvest House Publishers, 1987); D.R. McConnell, A Different Gospel (1988), John F. MacArthur, Charismatic Chaos (Grand Rapids, MI: Zondervan, 1992); Bruce Barron, The Health and Wealth Gospel (Downers Grove, IL: InterVarsity, 1987); Gordon Fee, The Disease of the Health and Wealth Gospel (Cosa Mesa, CA: Word for Today, 1979).
2 Dale H. Simmons, E.W. Kenyon and the Postbellum Pursuit of Peace, Power, and Plenty (Lanham, MD and London: The Scarecrow Press, 1997); Joe McIntyre, E.W. Kenyon and His Message of Faith: The True Story (Lake Mary, FL: Creation House, 1997), Robert M. Bowman, The Word-Faith Controversy (Grand Rapids, MI: Baker Book House, 2001), William DeArteaga, Quenching the Spirit (Lake Mary, FL: Creation House, 1996); Geir Lie, “E.W. Kenyon: Cult Founder or Evangelical Minister? An Historical Analysis of Kenyon’s Theology with Particular Emphasis on Roots and Influences.” Masters thesis, Norwegian Lutheran School of Theology, 1994; Derek E. Vreeland, “Reconstructing Word of Faith Theology: A Defense, Analysis and Refinement of the Theology of the Word of Faith Movement.” Paper presented at the 30th Annual Meeting of the Society for Pentecostal Studies, Oral Roberts University, Tulsa, Oklahoma, March 2001. See also Eddie Hyatt, “The Nineteenth Century Roots of the Modern Faith Movement,” unpublished paper. Tulsa, OK: Oral Roberts University, April 25, 1991.
3 Simmons, in his doctoral thesis on Kenyon, avows, “Kenyon is the primary source of the health and wealth gospel of the independent Charismatic movement.” Simmons, x.
4 Hyatt, 1, 2.
5 Simmons, 304.
6 Bowman, 46-48.
7 In his later ministry, Kenyon became more of an individualist in his teachings. Simmons (p. xii) comments, “In thrashing out his own teachings, Kenyon displayed an independent streak and an overwhelming need to come up with teachings that no one else had ever discovered.”
8 Paul L. King, A Practical-Theological Investigation of Nineteenth and Twentieth Century “Faith Theologies, Th.D. Dissertation, University of South Africa, Pretoria, South Africa, 2001.
9 I recognize that “classic” is commonly used of older writings and that it could be argued that in a broad sense the modern faith movement began in the nineteenth century, but for the purposes of this study I am making the distinction.
10 Cf. Donald W. Dayton, Theological Roots of Pentecostalism (Peabody, MA: Hendrickson Publishers, 1987), 15-33, 87-141; P. G. Chappell, “Healing Movements,” Dictionary of Pentecostal and Charismatic Movements, Stanley M. Burgess and Gary B. McGee, ed. (Grand Rapids, MI: Zondervan, 1988), 353-374; H. Vinson Synan, The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century. Grand Rapids, MI: Wm. B. Eerdmans, [1971] 1997), 14-83, 143-145; Henry I. Lederle, Treasures Old and New: Interpretations of “Spirit-Baptism” in the Charismatic Renewal Movement, 1-36. Peabody, MA: Hendrickson Publishers, 1988), 1-36.
11 Chappell, 357.
12 King, 14-29.
13 King, 29-56.
14 Hannah Whitall Smith, The Christian’s Secret of a Happy Life (Old Tappan, NJ: Fleming H. Revell Co., 1942), 20, 25, 32, 47, 96, 101, 104, 121, 132, 134, 140.
15 Kenneth Copeland, Our Covenant with God (Fort Worth, TX: Kenneth Copeland Publications, 1976).
16 Hanegraaff, 251.
17 Thomas Brooks, Precious Remedies Against Satan’s Devices (London: The Banner of Truth Trust, [1652, 1866] 1968), 131 (italics mine).
18 Charles H. Spurgeon, Faith’s Checkbook (Chicago, IL: Moody Press, n d), 4.
19 Jessie Penn-Lewis, The Conquest of Canaan (Ft. Washington, PA: Christian Literature Crusade, [1989] 1995), 105, see also pp. 109, 114-115; Russell Kelso Carter, Faith Healing Reviewed After Twenty Years (Boston, Chicago: The Christian Witness Co., 1897), 62-63; Carrie Judd Montgomery, The Secrets of Victory (Oakland, CA: Triumphs of Faith, 1921), 11.
20 A.B. Simpson, Christ in the Bible (Camp Hill, PA: Christian Publications, 1992), 1:358.
21 Cf. Copeland, 20-21.
22 According to A.W. Tozer, “Truth has two wings.” A.W. Tozer, That Incredible Christian (Harrisburg, PA: Christian Publications, 1964), 59. The problem is found in the lack of balance in modern faith interpretation, trying to fly with one wing, once again breaking the dynamic tension of truth. Some modern faith leaders fail to see that redemption from the curse, though initiated and partially experienced through Christ today, is not yet fully consummated.
23 Hanegraaff, 73-85, and McConnell, 172-173.
24 McConnell, 172-173.
25 Hanegraaff, 105-127.
26 Such as Henry Drummond’s Natural Law in the Spiritual World and Horace Bushnell’s Nature and the Supernatural.
27 Jean-Nicolas Grou, cited in The Alliance Weekly, 2 July 1952, 424; Jean-Nicolas Grou, “On Being Truly Spiritual,” The Alliance Weekly, 10 September 1952, 592.
28 Harold E. Raser, Phoebe Palmer: Her Life and Thought (Lewiston, NY: E. Mellon Press, 1987), 185; see also Simmons, 290; Hannah Whitall Smith, The Unselfishness of God. (Princeton, NJ: Littlebrook Publishing Co., 1987:190; Charles H. Spurgeon, Spiritual Warfare in a Believer’s Life. Lynnwood, WA: Emerald Books, 1993), 168.
Category: Church History, Spring 2011
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