Robert Bowman: The Word-Faith Controversy
Additionally, Bowman makes a common mistake regarding Keswick teaching, saying that it rejected second-blessing theology and “advocated a model of progressive sanctification” (p. 64). In reality, there were several views within Keswick teaching, with the progressive sanctification model eventually taking the forefront. However, earlier Keswick leaders like Murray, Pierson, and Meyers taught a kind of second blessing, or subsequent crisis of sanctification, often called the filling or baptism of the Spirit.
Missing in Bowman’s book are references to two significant researchers of Kenyon, Joe McIntyre, author of E.W. Kenyon: The True Story,and Geir Lie, Norwegian Pentecostal scholar (Masters thesis, “E.W. Kenyon: Cult Founder or Evangelical Minister?”). Although McIntyre’s book is a non-critical defense of Kenyon, it is significant in that he does document Kenyon’s Keswick/Higher Life connections, which (along with Simmons and Lie) debunk the thesis of McConnell and Hanegraaff that Kenyon’s teachings are rooted in New Thought metaphysics. Nor does Bowman make mention of the Hagins’ modifications of their teachings, as can be seen in their books Take Another Look at Faith and The Midas Touch.
While I would not agree with all of Bowman’s interpretations and conclusions, I would concur essentially with his conclusion that the Word-Faith movement is “neither soundly orthodox nor thoroughly heretical” (p. 10). He has demonstrated inconsistent logic and bad fruit in some Word-Faith teaching, yet also the danger of too quickly labeling a statement as heretical.
Reviewed by Paul L. King
Category: Ministry, Spring 2004
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