Talk:Signs and Wonders

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Power Evangelism question[edit]

In Power Evangelism, Wimber doesn't state that only through manifestation of the Holy Spirit can the Gospel be communicated, but rather that the manifestation (signs and wonders) acts as an emphasis; that the gifts of the Holy Spirit were given to us for doing things like communicating the Gospel, so why not use them? [unsigned entry]

Third Wave[edit]

Should not Third Wave of the Holy Spirit redirect to Neocharismatic churches? Flofor15 (talk) 02:57, 28 July 2013 (UTC)

Time to begin dealing with longstanding issues[edit]

I created a new lede today, based on one published article, moving the earlier WP:VER- and WP:OR-violating material elsewhere (see following).

I am no scholar on this, but I am dedicated to only creating text based on sources, and the CT editorial cited—at the passing of Wimber—contained good summarising content as a start.

To further move this mess toward being encyclopedic, I moved other unsourced, WP:OR lede material into a separate section, for later sourcing (or deletion).

And I move this full, unsourced, and completely indefensible section here, for rewriting based on SOURCES (or, allowing it to die here the death that unverifiable material deserves):

Extended content

The beginnings of the movement[edit]

The recent emerging emphasis on signs and wonders began in 1981 when John Wimber delivered a lecture at Fuller Theological Seminary entitled, “Signs, Wonders and Church Growth.” From 1982 to 1985 Wimber taught the course, “The Miraculous and Church Growth.” The story of this course that many in the Pentecostal, Charismatic and Neocharismatic traditions would consider historic is told in Wagner’s Signs and Wonders Today, published in 1983.

Prior to John Wimber, most healing ministries were tied to their leaders. A distinctive feature of Wimber’s teaching was what some have called the “democratization” of healing. From 1981 onward, a new “Signs and Wonders” movement was underway with an emphasis on equipping and empowering the laity to minister in the power of the Spirit. Wimber’s works include A Brief Sketch of Signs and Wonders through the Church Age, Signs and Wonders and Church Growth, Power Evangelism, Power Healing, Power Encounters and Power Points. John Wimber credited Trevor Martin’s Kingdom Healing as a significant item in the formation of his own theology.

As the Signs and Wonders movement began to emerge from Wimber’s teaching, dialogue on manifestations of the Spirit became more active. The 1982 meeting of the Society for Pentecostal Studies in Pasadena, California focused on the gifts of the Spirit. S. S. Schatzmann, who had previously released The Pauline Concept of Charismata in the Light of Recent Critical Literature in 1981, presented his work to the society. A compilation of papers, entitled, Gifts of the Spirit: Papers Presented at the 12th Annual Meeting of the Society for Pentecostal Studies, November 18–20, 1982 represents the content of the 1982 meeting.

The Wimber lecture, Wagner's '83 book, the 1982 meeting—all of these are historical events for which sources are available, The list of WImbers books here is superfluous, unless individual works are used to make statements relevant to the historical development of the movement. In the same way, the compilation of papers should be cited if it is germane to some statement made in the article—and all references to scholarly material should not be in text, but appear in formal inline citations.

Feel free to move content back into the article, but please respect that this article's flouting of WP conventions for encyclopedic content has gone on far too long, and that bold editing needs to be done for it to be anything more than the current sixth form student essay (and at that, a draft form). Cheers. Le Prof Leprof 7272 (talk) 02:27, 4 April 2017 (UTC)