Reformed Churchmen

We are Confessional Calvinists and a Prayer Book Church-people. In 2012, we remembered the 350th anniversary of the 1662 Book of Common Prayer; also, we remembered the 450th anniversary of John Jewel's sober, scholarly, and Reformed "An Apology of the Church of England." In 2013, we remembered the publication of the "Heidelberg Catechism" and the influence of Reformed theologians in England, including Heinrich Bullinger's Decades. For 2014: Tyndale's NT translation. For 2015, John Roger, Rowland Taylor and Bishop John Hooper's martyrdom, burned at the stakes. Books of the month. December 2014: Alan Jacob's "Book of Common Prayer" at: January 2015: A.F. Pollard's "Thomas Cranmer and the English Reformation: 1489-1556" at: February 2015: Jaspar Ridley's "Thomas Cranmer" at:

Tuesday, October 29, 2013

"Strange Fire" & Costals: Popish Roots of Pentecostal and Charismatic Theology

Popish Roots of Pentecostal and Charismatic Theology
by Andy Underhile 

Yesterday, we annihilated Rome’s rejection of Sola Scriptura by her appeal to “Tradition”. Today I would like to show how her appeal to Tradition is almost exactly mirrored in the Pentecostal/Charismatic movement. Though I realize how offensive this proposition might seem to many, as one who has labored in Gospel ministry for many years, I feel it incumbent upon me to speak the truth in this matter. Upon Augustine’s conversion to Christianity, he expended a great deal of energy refuting the Manichaeism he was once an adherent of. Likewise, as one who was formerly beguiled by the Pentecostalist arguments, I feel compelled to refute them. I do this, not to soothe my own conscience or to reassure myself as to the rightness of my rejection of said doctrines, but in the hopes that others, who were duped like I was, will see the truth and return to the position of the Reformation.'

Yesterday I presented and refuted Rome’s appeals to history and Tradition. Today I will attempt to demonstrate how this appeal is mirrored in the way Pentecostals and Charismatics argue for their continuing revelation by means of Tongues and prophecies.

We noted previously that it is a mistake to think that the difference between Protestants and Rome is that we believe in the Scripture alone, while Rome believes in Scripture plus Tradition. Rome places both Scripture and Tradition under the feet of the papacy. Both are subject to the supposed infallibility of her Pope. There is no basis for this in Scripture. There is not the least suggestion in the Bible that peculiar authority of Christ’s Apostles would ever be handed on to anyone else.

In case any should suspect that I have gone too far afield in debunking the papal appeal to Tradition in an attempt to link it to the Charismatic movement, I assure I did not go off on a tangent. The Romish appeal to Tradition produces in her at least four errors which appear virtually unchanged in Pentecostal and Charismatic teaching.
For the rest, see:

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