This work offers a window into the shape of the thought of the Anglican priest and eighteenth-century revivalist John Wesley. Knight uncovers the peculiar theology of the Great Awakening pioneer, illuminating his passion for the gospel and vision for church renewal. Knight is an ordained United Methodist Church elder and the Donald and Pearl Wright Professor of Wesleyan Studies and E. Stanley Jones Professor of Evangelism at the Saint Paul School of Theology.

The book journeys through Wesley’s main contribution to Christian thought, his soteriology. Knight considers Wesley’s thought in light of the Moravian and Calvinist controversies, his unique emphasis on the restoration of the imago Dei, theology of grace, practical ethic of love, and later controversies (such as the nature of Christian perfection and view of the church). Concluding chapters explore Wesley’s theology of revival, eschatology, and the heart of his soteriology—the reality of renewing grace through divine love.

Wesley’s legacy endures as an architect of the Great Awakening and one of the foremost theologians of the eighteenth century. He adopted an Arminian soteriology in a revival championed by new light Calvinists like Jonathan Edwards. Wesley conceded the Augustinian principle of original sin and total depravity (or deprivation); however, his concept of prevenient grace underscored the reality of a moral conscience whereby one possessed the ability to cooperate with God’s saving grace. His cooperationist perspective allowed him to circumvent the deterministic implications of predestination. As Knight describes, Wesley’s salient soteriological contribution remains his “optimism of grace,” rooted in the transformative character of the Spirit’s work from conversion through the entire way of salvation. Wesley’s optimism allowed him to move from original sin to the often-controversial concept of “Christian perfection” (or “entire sanctification”). Knight underscores the nuances of Wesley’s view of Christian perfection, consisting in the synthesis of “instantaneous” and “gradual” sanctification. If early on in his career Wesley admitted one could achieve absolute perfection (“as an angel”) and “immunity from both error and temptation” in this life, his thinking subsequently matured, transcending the dualism that pitted direct experience against means of grace (108–9).

The intellectual legacy of Wesley is accented by the way he suspended inherited dichotomies. Alongside his synthesis of instantaneous and gradual sanctification, he reconciled the antinomian opposition between Christ’s imputed righteousness and practical holiness in addition to conflicting theologies of revival. In response to antinomian dualism, Wesley advocated the living out of saving grace; accordingly, one is “justified by faith alone, but genuine faith is given to those who have repentant hearts and lives” (113). While Wesley was concerned with the goal of personal salvation, it was only of initial consequence—he constantly looked beyond individual justification to sanctification and the “spreading of holiness throughout the earth” (127). Similarly, Wesley’s theology of revivalism hinged on a sovereign work of God that is both precipitous (“sudden”) and measured (“gentle”). Quoting from Wesley’s “The General Spread of the Gospel,” a revival might begin as “a shower, a torrent of grace” but more generally will “silently increase wherever it is set up” (in Knight, 128).

Among the principal contributions of the book is Knight’s pneumatological reflection on Wesley’s soteriology. Wesley’s goal of a new creation and restoration of the imago Dei in every believer was achieved by the perfecting (renewing) work of love through the Spirit. As Knight describes:

That our renewal in love is a work of divine power led Wesley to develop a more dynamic theology of the Holy Spirit than his Protestant predecessors. Grace for Wesley was much more than divine favor, which then and now is often construed in such a way as to leave persons fundamentally unchanged rather than as entry into a transformative relationship with God. Grace at its heart is the power of the Holy Spirit; thus, we can approach God with an expectant, although not a presumptive, faith (143).

While Wesley admitted that divine power is expressed in the miraculous, its foremost purpose was renewal—transformation and perfecting, through relationship, into the likeness of God. John Wesley: Optimist of Grace is a first-rate introduction into the theology of the revivalist and founder of Methodism. This work will appeal to scholars and laypersons alike interested in the heart of Wesley’s thought and Wesleyan theology.

Reviewed by Paul J. Palma

Publisher’s page: https://wipfandstock.com/9781625648389/john-wesley/

Lora Timenia is an ordained minister with the Assemblies of God in the Philippines. She has a Master of Theology degree from Asia Pacific Theological Seminary and serves both in the administration of the school and on its faculty (biographical information on the back cover). The Publisher’s Preface of the book tells us that this volume is the publication of the author’s master’s thesis. It is thus an academic work, a quick look at the table of contents demonstrates this. There is a logical unfolding of the material presented in the book. The chapters cover things such as:  reviews of relevant literature (Chapters 2, 3, 4, 5), an explanation of methodology (Chapter 6), presentation of and understanding of findings (Chapters 7 and 8) evaluations (Chapters 9 and 10), a conclusion and recommendations (Chapter 11). Though this book is very academic in format it is not difficult to read, the language employed is clear and straightforward.

The author’s motivations in writing this book are to present a sound academic understanding of Toronto Blessing revivalism, to address the confusion of classical Pentecostals in her own country about this movement, and to provide some guidance in evaluating various manifestations (page ix). She does not wish to criticize this movement in a destructive way (page xvii), though she does have some concerns about it (page 4). The main questions she seeks to answer in this study are: “What is a TB revivalist theology of signs and wonders from a Filipino perspective?” What contributed to the development of this theology in the Philippines?” “And, what are the implications of this theology in the Filipino P/C context?” (page 5). In the previous sentence “P/C” stands for Pentecostal/Charismatic. Timenia is careful to distinguish and define the various classifications of Spirit-empowered movements referred to in the book (pages 6-9).

If you live in the West, do not let the title of this book dissuade you from reading it. While the author has a decided interest in examining the Toronto Blessing movement in the context of her own country, one need not live in the Philippines in order to benefit from reading it. Timenia believes that there is a connection between the Toronto Blessing Movement in her country and in North America (page 5). Because of this, she traces the significant historical developments of the movement and its leaders (pages 23-32). In this section the reader will encounter the names of many well-known leaders in this movement, people like: John and Carol Arnott, Randy Clark, Bill Johnson, and Che Ahn. So if you are interested in the history of this movement you will find it in this book. Her research also contains a survey of relevant sources about revivalism in the Filipino context (Chapter 4). This includes material from Toronto Blessing ministers in the Philippines (pages 49-53; 56-58). Timenia notes that Pentecostal/Charismatic and Toronto Blessing Christianity is attractive to Filipinos and fits in well with their worldview (page 78). She further cites information from Filipino ministers who are part of the Toronto Blessing Movement. I found Filipino minister Hiram Pangilinan’s biblical support for gemstones to be very unconvincing (page 92). However, I found Apollo “Paul” Yadao’s ideas about how to discern what is of God to be refreshing (page 100). Miguel Que’s statements about Scripture and signs and wonders were also good (page 106). In Chapter 8 Timenia identifies common themes that she uncovered in Filipino and American Toronto Blessing Movements.

Reviewed by John Lathrop

N. American Publisher’s page: https://wipfandstock.com/9781725294219/third-wave-pentecostalism-in-the-philippines/

This year’s theme was “Developing Disciples for the Kingdom.”

The Conference began with a fellowship dinner at the Community school and then Randy Clark came in on zoom with a presentation on his perspective on discipleship. Principally, he has concluded that all disciples need healing and inner healing prayer, not just theological instruction. Zoom interactions were great, and when I came up to the camera Randy recognized me and spoke with me about a writing project. This was an unexpected blessing for me.

The next morning (Tuesday) began with an ecumenical prayer breakfast at a local African American Pentecostal/Baptist church. The church had hosted a monthly prayer meeting for the major and civic and church leaders of Augusta for several years. The meetings made a major spiritual impact in keeping racial peace and harmony in Augusta during the “troubles” of the summer of 2020. The prayers at the church were lively and Pentecostal, but I have to admit I was disappointed that the civic leaders were not in sight.

Back at Alleluia Community school, we had a zoom session with Fr. John Crossin, a Catholic priest stationed in Austria. He informed us about of the current state of Catholic/Protestant ecumenical dialogue. His presentation was informative but disappointing. His estimate is that it would be a good 15 years or so before there might be inter-communion between Catholics, Lutherans, Anglicans, and other denominations. However, there has been a great deal of progress in theological reconciliation. Fr. Crossin pointed out that even after the church hierarchies agree to inter-communion there is always time spent in educating the lay folks about the agreements and implementing actual inter-communion services. I pray, and invite the readers to pray, that this assessment be mistaken, and intercommunion happen much quicker.

After, another zoom session, from England, on the topic of prophecy. This was by Peter Dripple, the head of Teen Challenge in Great Britain. I found his presentation sliding into theological liberalism as he cited, for instance, the Beatle’s music as being prophetic. (Well, maybe, but also destructive to the gospel as in the song “Imagine”).

I found the next session, also on prophecy, much more satisfactory. This was given by Pat Sparrow, pastor of a major charismatic church in California. In everyone’s mind was the massive prophetic failures in American Pentecostal/charismatic circles on the 2020 Trump election. He suggested that the prophetic gift in the church be re-set to the more modest goals of 1 Cor 14:3, which do not deal with foretelling (or fortune telling) but rather strengthening and encouraging the church. He also suggested that all prophecy be given in the “soft” mode as in “I Believe the Lord is saying…” as against the authoritative “Thus says the Lord…” This was a much-needed word to the American church. Interestingly, the Rev. Sparrow took some of his discernment understanding from a very early Christian document, the Didache, which had some strong things to say about church order. (I disagreed here, as I believed the document goes too far in restricting prophecy and is anti-Semitic).

In the afternoon (Wednesday) we had a live zoom connection from Ralph Martin, one of the founders of the Catholic Charismatic renewal and major charismatic theologian. His presentation laid out the dire fact of the church in a post-Christian age which is rapidly becoming an anti-Christian age.

In the evening we had a worship and healing service. Bob Armstrong (FGBMFI) and Bob Garrett, the MC of the conference and leader of the Alleluia Covenant Community laid hands on various persons with physical ailment, myself included – I was healed of acid reflux and other were healed of various ailments.

The next morning included worship, evaluation and planning for next year. It will be held again at the Alleluia Community, and one of the topics to be discussed will be how to counter our anti-Christian culture. Hope to see some of you church leaders join us.

An interesting note here. Like Christians all over the world, that morning we prayed for the people of the Ukraine, and for a quick end to the Russian invasion[2]. Person after person led prayers for this. I stepped up to the microphone and explained what a prayer of “command disablement” was according to Acts 13 (Paul temporarily blinding the sorcerer). I then led a prayer, enthusiastically agreed to by the conference participants, which placed a spirit of confusion on the Russian generals leading the invasion.[3]

Have you noticed how inept the Russian invasion has turned out? Of course, the courageous defense put up by the Ukrainians has been a major factor, as well as the poor training and low morale of the Russian soldiers. But I wonder if the prayer of command disablement by a handful of experienced prayer warriors was a major factor in this unexpected incompetence of the Russian military (Lev 26:7-8).

PR

Notes

[1] I explained what a covenant community is in my earlier report on the CLF for 2020: William De Arteaga, “Charismatic Leaders Fellowship 2020” Pneuma Review, (March 30, 2020) http://pneumareview.com/charismatic-leaders-fellowship-2020/

[2] Editor’s note: It was on the 24^th of February 2022, that Russia launched a large-scale invasion of Ukraine, the last day of the CLF conference.

[3] William De Arteaga, “The Ministry of Command Disablement,’ Pentecostal Theology (Nov. 7, 2019). https://www.pentecostaltheology.com/the-ministry-of-command-disablement/

Why is a firm conviction in the ongoing reality, power, and love of God necessary for biblical Christianity? In this book, J. P. Moreland successfully presents principles, arguments, and evidence to convict readers on the essential role of the supernatural in Christianity and Christian living. Moreland, a philosopher, theologian, and apologist, utilizes the tools of his multi-disciplinary vocation to present not just a compelling treatise but also an instructive guidebook for a fuller Christian life. Essentially, he posits that miracles, defined as God’s divine intervention in human affairs (page 96), are part and parcel of the relational religion God offers to humanity. Christians, he says, are to expect miracles, live a naturally supernatural life, and stand firm in their conviction that God, whose kingdom is inbreaking, continues to demonstrate his reality today.

Moreland progressively unpacks the book’s core idea by first establishing foundational principles and arguments for miracles and the supernatural in the book’s first two chapters. He then builds on the views presented in the first two chapters by extrapolating five types of supernatural experiences within the loci of prayer (chapter 3-4), miraculous healing (chapter 5-6), divine communication (chapter 5), angelic and demonic manifestations (chapter 8) and near-death experiences (chapter 9). He ends the book with practical guidance on the way forward (chapter 10) and a selected annotated bibliography for further reading (pages 249-259). Moreland unpacks progressively and logically, uses philosophical argumentation and theological support, and thoroughly investigates evidence.

He presents his case not in the usual “Christianese,” instead he used a principle that investigators use—the Intelligent Agent Principle (IAP) (pages 31-33). The use of the IAP as a method of evaluating the veracity of miraculous claims is refreshing and efficacious for a wider audience; that is, it not just convinces Christians but can also potentially evangelize and respond to agnostics and atheists. The use of an extrabiblical principle is novel yet relevant in today’s world, where people require rational proofs presented in a common-sense manner.

Moreover, Moreland presents his arguments with investigative clarity. He knows that truth claims should be backed by credibility and evidence, so he exerts effort to present verifiable data and credible eyewitness testimony. There is no doubt that the experiences mentioned are not fabricated and are not the product of a creative imagination. Hence, Moreland can convince readers not just emotionally but also cognitively.

That said, the discussion on angelic and demonic manifestations, as well as near-death experiences (NDEs), probably needed more theological explication. Although discourse on these themes relies heavily on eyewitness testimony and biblical support is limited, a constructive theological presentation might be more helpful in presenting these themes convincingly. Nevertheless, the chapter on NDEs was encouraging. The use of well-documented incidences provides verifiable data on the reality of life after death, which can be used to minister to those with debilitating fears.

Overall, the book partially explained the Christian supernatural worldview and presented compelling arguments for the continuation of miracles and supernatural manifestations. It convinces readers of the necessity of living a naturally supernatural life, provides practical guidelines for a supernatural ministry, and defends Christianity’s authenticity, which relationally connects us to the one true God. The book can convince readers that God is powerfully real, actively present even in mundane affairs, loving in his interaction, and purpose-filled in his interventions. Furthermore, Moreland was able to hold on to the polar tensions of skepticism and sensationalism; he is able to present a balanced view of an “already-not-yet” eschatology without falling into an over-realized supernaturalism. He was academic, apologetic and also pastoral.

I highly recommend this book as a supplementary guide for training Spirit empowered ministers in academic institutions, as well as for Church-based trainings. Although certain traditions may have different theological stances on the themes presented, the book nevertheless presents a well-thought out explanation and defense of the continuation of miracles and the practice of a biblically grounded supernatural ministry.

Reviewed by Lora Angeline E. Timenia

Publisher’s page: https://zondervanacademic.com/products/a-simple-guide-to-experience-miracles

Roger Stronstad is probably best known for his master’s-thesis-turned-book, The Charismatic Theology of St. Luke (1985) [Editor’s note: See the review by Dave Johnson], which is considered by some to be the start of a new generation of Pentecostal scholarship and literature, and is possibly one of the most-assigned texts in Pentecostal Bible colleges and seminaries. Stronstad is also well-known for his book The Prophethood of All Believers (1999) [Editor’s note: See Amos Yong’s review of Prophethood].

Spirit, Scripture, and Theology: A Pentecostal Perspective was first published in 1995 as a collection of essays presented by Stronstad in a guest lectureship at the Assemblies of God Theological Seminary in Springfield, Missouri (chapters one, two, six, and seven) and papers presented at three different annual meetings of the Society for Pentecostal Studies (chapters three, four, and five). This updated 2018 edition includes the addition of a new, eighth chapter that investigates how Luke, John, and Paul present the ministry of Jesus (and His Spirit-empowered followers) as the “rebirth of the prophet’s ministry which was born in the leadership of Moses and his associates” (159).

The first chapter, “Trends in Pentecostal Hermeneutics,” provides a historical survey of the hermeneutical approaches practiced by various Pentecostals. Charles F. Parham’s “pragmatic” hermeneutic (also called the classical Pentecostal approach) focuses on the work of the Spirit as empowerment for service. Gordon D. Fee’s “genre” hermeneutic points out that the literary genre of a particular biblical text weighs heavily in how it should be interpreted. Howard M. Ervin’s “pneumatic” approach seeks to deal with the tension between faith and reason, the excessive rationalism that sometimes plagues critical-historical exegesis, and the mysticism of pietistic movements. Finally, William W. Menzies’ “holistic” hermeneutic, which looks at three levels: inductive (scientific exegesis), deductive (biblical theology), and verification (where experience, rather than establishing theology, verifies or demonstrates theological truth).

Chapter two deals with how hermeneutics is applied to Luke’s historiography. Stronstad points out that Luke is first of all a historian, and therefore, both Luke and Acts should be approached as two parts of one history, rather than the first as an evangelistic document and only the second treatise as a history. The similarities of Luke’s approach to that of his Jewish contemporary, Josephus, are examined, as well as the differences between the two writers. Whereas Luke’s contemporary, Josephus, laments the passing of prophetic revelation from the Jewish people, Luke celebrates the renewal of prophecy among faithful Jews that then spills over to Gentiles as they come to accept Jesus and be grafted into God’s people (23). Overall, the author views Luke as presenting the history of Jesus and the early Christian movement as the continuation of the chosen people of Israel.

Although Stronstad gives Pentecostal experience great importance in shaping interpretation, he consistently places primary importance on what the biblical texts actually say. He advocates strongly for using the Bible’s own terms for the Spirit’s activity, as evidenced in the closing paragraph of the fourth chapter, “’Filled with the Holy Spirit’ Terminology in Luke-Acts”:

Luke gives pride of place to the term, “filled with the Holy Spirit,” rather than to the term, “baptized with the Holy Spirit.” Thus, “filled with the Holy Spirit,” and not “baptized with the Holy Spirit,” is to be the center of our own pneumatology. Our task, therefore, is not to make our pneumatology Reformed, Wesleyan, or Pentecostal, per se, but, to make it biblical. In other words, rather than trying to conform Luke’s pneumatology to ours, we must conform our pneumatology to his. (77-78)

Chapter five, “Signs on the Earth Beneath,” consists of a discussion of hermeneutical method for interpreting Luke-Acts, followed by an in-depth exposition of Acts 2:1–21. According to Stronstad, hermeneutics has three elements: the interpreter’s presuppositions, principles that guide exegesis, and principles that guide application to Christian living today. He then goes on to demonstrate how these factors interact as he walks through the Pentecost narrative. This chapter is a useful guide for taking concepts and principles and making them real by showing them in action in Pentecostal exegesis.

In the sixth chapter, “The Holy Spirit in Luke-Acts,” Stronstad makes the case for Luke having the “most fully developed Christology, in that it is an Old Testament Christology, incarnational, and the most fully Trinitarian” (116). Luke has the fullest presentation of Jesus as the prophet promised by Moses, sent by the Father and anointed and empowered by the Spirit. The Spirit coming on Jesus at his baptism, and the Spirit descending on the disciples at Pentecost, are about anointing for mission, not initiation/incorporation as some interpreters present Spirit baptism (130).

Chapter seven is about “Unity and Diversity: Lucan, Johannine, and Pauline Perspectives on the Holy Spirit.” Whereas Protestant interpretation has often tended to emphasize the unity of these authors, Stronstad here examines how each of these biblical authors have a unity around the Christ event, yet at the same time their diverse religious backgrounds give them diverse perspectives. Luke deals with the Holy Spirit in terms of service; John writes about the Spirit’s role in service and salvation; and Paul involves the Spirit in service, salvation, and sanctification (155).

Chapter eight, “The Rebirth of Prophecy: Trajectories from Moses to Jesus and His Followers,” is the new material added to the 2018 edition of this work. Here Stronstad discusses how the ministries of John the Baptizer and Jesus restored the prophetic function to God’s people. He especially focuses on the parallels between Jesus and Moses (the Mount of Transfiguration as an echo of Sinai, and Jesus’ impending exodus in relation to Israel’s national exodus). Just as prophesying was the sign that the elders of Israel had received the spirit that was on Moses, inspired prophetic speech at Pentecost is the sign that the disciples have received the Spirit that anointed Jesus (171).

In conclusion, Spirit, Scripture, and Theology: A Pentecostal Perspective is an informative read on the subject of Pentecostal hermeneutics by one of the foremost writers in the classical Pentecostal tradition. It takes themes that Roger Stronstad first addressed in his classic The Charismatic Theology of St. Luke and further develops them. This updated edition of the book brings Stronstad’s insight to a new generation of readers in the Spirit-empowered tradition.

Reviewed by Brian Roden

Wipf & Stock page (N. American distributor): https://wipfandstock.com/9781532680311/spirit-scripture-and-theology-2nd-edition/

The authors of a Canadian Pentecostal Reader are to be commended for such an exemplary, seminal, and significant reference research resource. The heart and core of this monograph focuses on a collection of early 20^th Century primary sources in the form of Pentecostal newsletters, carefully reproduced in reprinted format, with minor and useful amendments. The newsletters are arranged from Eastern to Western Canada: Ontario, Manitoba, Saskatchewan, and British Columbia, respectively. Canadian publication locations include the cities of Ottawa, Toronto, Winnipeg, Saskatoon, Vancouver, and New Westminster. In the context, the authors describe that their collected primary newsletter “sources are historical, theological, testimonial, autobiographical, and biographical.” (1)

For introductory background information for each set of newsletters, the authors have taken a clever and consistent approach exhibiting and including ‘The People’, ‘The Publication’, and ‘Suggested Reading’. In addition, either external documented quotations or photographs conclude the introductions.

How refreshing to read experiential accounts of first-generation Pentecostals during the initial quarter of the 20^th Century!

Due to the length of Reader it appears that a wise decision was made not to include an index, but to give opportunity for the keen reader or scholarly researcher to secure a digital copy whereby any word or phrase of the book can be searched quickly and, if so desired, in sequence and comprehensively. Also, since The Canadian Pentecostal Testimony (Later renamed the Pentecostal Testimony, now: Testimony and Enrich) is largely available in digital form, the choice was made not to include this periodical among the set of primary newsletter sources for the book (2).

Further research and studies need to be conducted in regard to the following statement: “Ellen Hebden (1865-1923) is widely regarded as the first person in Canada to have the baptism in the Holy Spirit with the accompanying sign of speaking in tongues on 17 November 1906.” ([5]). It would have been helpful for the serious reader or researcher if this statement would have been documented, especially since this information is included in the first issue in May 1907 of The Promise ([12]-13) and since such a specific date is given. In my book review of Thomas William Miller’s Canadian Pentecostals: A History of the Pentecostal Assemblies of Canada ¹, I called into question that Ellen Hebden was the first Canadian person to be baptized in the Holy Spirit accompanied by speaking in tongues in the 20^th Century (Pneuma 20: 1, Spring 1998, 119-20) ². I said, “it appears that John Loney of Snowflake, Manitoba (40-41) and not Hebden of Toronto was the first known Canadian, or at least the first known person in Canada to speak in tongues [in the 20th Century]. ³” (The Apostolic Faith, vol. I, 4 December 1906, 3) in Fred T. Corum’s Like As Of Fire (1981) ⁴ and in Wayne E. Warner’s The Azusa Street Papers (c1997), 24. ⁴ Warner was the former Director of the Assemblies of God Archives, Springfield, MO (8) ⁵. John Loney testifies, “I am in sympathy with your [William J. Seymour’s] work, am baptized with the Holy Ghost and fire, and have received the gift of some as of yet unknown tongue or tongues. It first came two years ago, and is proving more distinct and real. Believe God is preparing me for some special work in some part of his vineyard.” ⁶ (The Apostolic Faith, I, 4 December 1906, 3) in Fred T. Corum’s Like As Of Fire (1981) and in Wayne E. Warner’s The Azusa Street Papers (c1997), 24. Loney’s testimony could be interpreted that he was baptized in the Holy Spirit and spoke in tongues as early as 1904.⁶

Reviewed by Laurence M. Van Kleek

Notes

¹ Miller, Thomas William. Canadian Pentecostals: A History of the Pentecostal Assemblies of Canada. Edited by William A. Griffin. Mississauga, ON: Full Gospel Publishing House, c1994. 40-1.

² Canadian Pentecostals Reviewed by Laurence M. Van Kleek, Pneuma (20:1 Spring, 1998). 119-121.

³ Ibid, 119.

⁴ Corum, Fred T.  Like As of Fire (A Reprint of the Old Azusa Street Papers). Wilmington MA:  Fred T. Corum, 1981.  Snowflake, Manitoba—John Loney. Dec ‘06, p. 3, col. 2 [Using Warner’s Index], Warner, Wayne E. The Azusa Street Papers. Foley, AL: Harvest Publications, c1997. 24.

⁵ Burgess, Stanley M., Editor and Van der Maas, Eduard M., Associate Editor. The New International Dictionary of Pentecostal and Charismatic Movements. Expanded and Rev. ed. Zondervan, c2002. 1185-86.

⁶ I discovered another Canadian, Harry S. Horton, who was baptized in the Holy Spirit, accompanied by speaking in tongues in the early 20^th Century. He was the father of the Late Dr. Stanley M. Horton. In 1906, Harry received this experience at a home in Winnipeg. (J. Shirley Morsch, Editor in Chief of the History Committee. Rejoice: A History of the Pentecostal Assemblies of Alberta and the Northwest Territories. Edmonton, AB. The Pentecostal Assemblies of Canada. Alberta and Northwest Territories (Mackenzie District); Altona, MB: Friesen Printers, a Division of D.W. Friesen & Sons Ltd., [1983]: 1.J. Shirley Morsch says, “In Elmer Cantelon’s book, Harvester of the North, he reported that his mother, Mrs. Peter Cantelon, of the Manitoba Mather District near Cartwright, received the Baptism of the Holy Spirit in her home in 1906.” I confirmed such in Elmer J. Cantelon’s, Harvester of the North (Toronto, Canada: Full Gospel Publishing House, c1969): 69-70. As already was employed as a search strategy for Mittelstadt and Courtney’s book, “familysearch.org, ancestry.com, and newspapers.com” (3), plus 23andme.com, could be used to shed more light on the historical background of people of interest.

So, besides maintaining that Ellen Hebden was the first person in Canada in the 20^th Century to be baptized with the Holy Spirit and accompanied by tongues speaking on 17 November 1906, there is evidence that others, such as John Loney of Snowflake, MB, Harry S. Horton of Winnipeg, and Mrs. Peter Cantelon of the Manitoba Mather District near Cartwright also received this experience in the same year. The question is for those who consider January 1, 1901, as so sacred, who was first? Is this date especially sacred to God or is it traditionally and culturally sacred to us? If 1904 is accepted, John Loney of Snowflake, Manitoba would be first! But if 1906 is the acceptable year, how likely would it be that November 17^th, so late in 1906, would rule out Harry S. Horton, and Mrs. Peter Cantelon as not receiving the experience possibly earlier than Ellen Hebden? Also, Christian historian scholars need to be careful not to take an elitist position that may rule out testimonies of laypersons.

Dr. Stanley Horton grandmother, Miss Clara Sanford (later Mrs. Elmer Fisher) who lived in Pennsylvania, received the Baptism of the Holy Spirit, with the tongues evidence, in 1880.” (Morsch: 1). Claude Kendrick gives further examples of the speaking in “TONGUES PHENONMENA” in the United States in the last quarter of the 19^th Century. See The Promise Fulfilled: A History of the Modern Pentecostal Movement. Springfield, MO: Gospel Publishing House, c1961. 34-6. Regarding experiencing the Tongues phenomena, in 1875, Rev. R.B Swan of Providence, RI; in 1879, W. Jethro Walthall of Arkansas; in 1890, Daniel Awrey of OH; and in1900 “Sarah A. Smith … in Tennessee” had such an experience. (Ibid, 11). So, during the last quarter of the 19^th Century, there is evidence the people being baptized with the Holy Spirit accompanied with tongue speaking. I do not minimize the value or worldwide impact of the Azusa Street revival, but rather agree with Eddie L. Hyatt that since the day of Pentecost such wonderfully blessed phenomena have been throughout history. See Eddie L. Hyatt, 2000 Years of Charismatic Christianity (Lake Mary, FL: Charisma House, c2002).