{"id":21589,"date":"2014-04-20T12:36:16","date_gmt":"2014-04-20T12:36:16","guid":{"rendered":"https:\/\/km7.a6a.mytemp.website\/journal\/william-menzies-lectures-on-non-wesleyan-pentecostalism\/"},"modified":"2026-05-17T00:19:47","modified_gmt":"2026-05-17T00:19:47","slug":"william-menzies-lectures-on-non-wesleyan-pentecostalism","status":"publish","type":"post","link":"https:\/\/km7.a6a.mytemp.website\/journal\/william-menzies-lectures-on-non-wesleyan-pentecostalism\/","title":{"rendered":"William Menzies\u2019 Lectures on Non-Wesleyan Pentecostalism"},"content":{"rendered":"From Pneuma Review<\/i> Spring 2014<\/a>\n

\"BillWilliam W. Menzies, \u201cNon-Wesleyan Pentecostalism: A Tradition: \u2018The Finished Work,\u2019\u201d Asian Journal of Pentecostal Studies<\/i> 14:2 (July 2011), pages 187-198<\/b>.<\/p>\n

William W. Menzies, \u201cNon-Wesleyan Pentecostalism: A Tradition: The Influence of Fundamentalism,\u201d Asian Journal of Pentecostal Studies<\/i> 14:2 (July 2011), pages 199-211<\/b>.<\/p>\n

William W. Menzies, \u201cNon-Wesleyan Pentecostalism: A Tradition: Keswick and the Higher Life,\u201d Asian Journal of Pentecostal Studies<\/i> 14:2 (July 2011), pages 213-225<\/b>.<\/p>\n

In his lectures on Non-Wesleyan Pentecostalism, presented at the Asia Pacific Theological Seminary, William W. Menzies ably surveys the impact of non-Wesleyan traditions upon Pentecostalism, and especially the Assemblies of God. These include Finished Work, Fundamentalism, Keswick, and The Christian and Missionary Alliance (C&MA). A review of Menzies\u2019 lecture on the A.B. Simpson and the C&MA appeared in an earlier article.<\/p>\n

In his first lecture, \u201cNon-Wesleyan Pentecostalism: A Tradition: Finished Work,\u201d after a brief biography of William Durham, the prime proponent of Finished Work Pentecostalism, Menzies describes Durham\u2019s departure from the Wesleyan eradication view of sanctification. Early Pentecostal belief, as reflected in Charles Parham and William Seymour, taught that a person needs to be sanctified by a second crisis experience before one can receive the baptism in the Spirit and tongues. Durham viewed sanctification as the believer\u2019s position in the finished work of Christ, with no need for a second blessing crisis of sanctification to root out sin. Thus, one did not need to become sanctified before receiving the baptism in the Spirit and speaking in tongues. This created an acrimonious division in the Pentecostal movement. As a result, William Seymour, catalyst of the Azusa Street Revival of 1906, locked Durham out of his church in 1911. However, the influence of the finished work teaching became so pervasive that Menzies notes that \u201cvirtually all Pentecostal bodies that had origins after 1911 adopted non-Wesleyan sanctification views\u201d (p. 218).<\/p>\n

Two significant omissions to this issue include the prophecies of both Seymour and Parham regarding Durham. When Seymour locked Durham out of his church, he prophesied that Durham would die if he turned aside from the will of God.[1]<\/a> Likewise, in January 1912 Charles Parham claimed that Durham had committed the sin unto death and prophesied Durham\u2019s death within six months, praying, \u201cIf this man\u2019s doctrine is true, let my life go out to prove it, but if our teaching on a definite grace of sanctification is true, let his life pay the forfeit.\u201d[2]<\/a> Durham, in fact, did die in July 1912, and thus in the eyes of some Wesleyan Pentecostals a fulfillment of their prophecies, but his teachings had already gained traction and the prophetic fulfillment was ignored or dismissed.<\/p>\n

Menzies then presents the impact of Fundamentalism on the Pentecostal movement in his lecture \u201cNon-Wesleyan Pentecostalism: A Tradition: Fundamentalism.\u201d The fundamental doctrines of the faith were at the very foundation of Pentecostalism. These included belief in the Trinity, the deity and humanity of Christ, salvation by faith, the person of the Holy Spirit, the inerrancy of Scripture, and dispensational teaching on the literal second coming of Christ. Menzies notes, however, that fundamentalism did not respond in kind to Pentecostalism. By 1928, fundamentalism had formally adopted cessationist dispensationalism, by rejecting tongues, prophetic revelation, and healing.<\/p>\n

Menzies\u2019 next article discusses the \u201cNon-Wesleyan Pentecostalism: A Tradition: Keswick\/Higher Life.\u201d He is correct in noting the significant influence of Keswick\/Higher Life holiness teaching. He holds Steven Barabas and his teaching as representative of Keswick. However, this is not fully accurate. It would be more accurate to say that Barabas\u2019 teaching was the predominant developing expression of sanctification. Barabas wrote a history and theology of Keswick in the 1940s, but he was more representative of later Keswick than turn-of-the-century Keswick. Menzies appears to take most of his information from Barabas rather than from original sources and more recent research. Menzies states, \u201cKeswick leaders often say that God\u2019s method of sanctification is not suppression, but counteraction.\u201d (p. 221). Although this is somewhat true, it is not totally accurate. Actually, earlier Keswick leaders did use the language of suppression, but as time went on, and in response to criticisms, the language of counteraction was used. A.B. Simpson, for instance, spoke at the Keswick convention of 1890, especially opposing the language of suppression. His cautions apparently were heeded, and by a few years later, the language had changed from suppression to counteraction.<\/p>\n

It seems apparent that Menzies did not give these lectures recently. Most of his sources are older, the most recent being about 1998. Since more recent sources are not used, I would assume that the lectures were presented about 2000. More use of original primary sources as well as more recent research such as Transforming Keswick <\/i>by Charles Price and Ian Randall (OM Publishing 2000), and Historical Dictionary of the Holiness Movement<\/i> edited by William Kostlevy (Scarecrow Press 2001), Thinking in the Spirit <\/i>by Douglas Jacobsen (Indiana University Press 2003) would inform, correct, and strengthen his thesis as well as bring a higher level of accuracy to his portrayal.<\/p>\n

Reviewed by Paul L. King<\/i><\/p>\n

Read \u201cNon-Wesleyan Pentecostalism: A Tradition: \u2018The Finished Work\u2019\u201d online at: http:\/\/www.apts.edu\/aeimages\/\/File\/AJPS_PDF\/11-2_William_Menzies_1.pdf<\/a><\/p>\n

Read \u201cNon-Wesleyan Pentecostalism: A Tradition: The Influence of Fundamentalism\u201d online at: <\/b>http:\/\/www.apts.edu\/aeimages\/\/File\/AJPS_PDF\/11-2_William_Menziez_2.pdf<\/a><\/p>\n

Read \u201cNon-Wesleyan Pentecostalism: A Tradition: Keswick and the Higher Life\u201d online at: http:\/\/www.apts.edu\/aeimages\/\/File\/AJPS_PDF\/11-2_William_Menzies_3.pdf<\/a><\/p>\n

\n
\n
[1]<\/a> Douglas J. Nelson, \u201cFor Such a Time as This: The Story of Bishop William J. Seymour and the Azusa Street Revival: A Search for Pentecostal\/Charismatic Roots,\u201d (Ph.D. dissertation, University of Birmingham, England, 1981), 39.<\/div>\n
[2]<\/a> Edith Blumhofer, \u201cThe Finished Work of Calvary: William H. Durham and a Doctrinal Controversy,\u201d Assemblies of God Heritage<\/i>, Fall 1983, 9.\u00a0 Other Pentecostal leaders, including A. A. Boddy and former C&MA conference speaker Morton Plummer, endeavored to bring harmony between the opposing camps.\u00a0 See Morton W. Plummer, \u201cThe Finished and the Unfinished Work,\u201d Latter Rain Evangel<\/i>, Aug. 1912, 2; \u201cPastor Boddy,\u201d Latter Rain Evangel<\/i>, Sept. 1912, 12-13.<\/div>\n<\/div>\n

Editor’s note: William Menzies<\/a> went home to be with the Lord on August 15, 2011.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

William W. Menzies, \u201cNon-Wesleyan Pentecostalism: A Tradition: \u2018The Finished Work,\u2019\u201d Asian Journal of Pentecostal Studies 14:2 (July 2011), pages 187-198. William W. Menzies, \u201cNon-Wesleyan Pentecostalism: A Tradition: The Influence of Fundamentalism,\u201d Asian Journal of Pentecostal Studies 14:2 (July 2011), pages 199-211. William W. Menzies, \u201cNon-Wesleyan Pentecostalism: A Tradition: Keswick and the Higher Life,\u201d Asian Journal…<\/p>\n","protected":false},"author":2909,"featured_media":21590,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_kad_post_transparent":"","_kad_post_title":"","_kad_post_layout":"","_kad_post_sidebar_id":"","_kad_post_content_style":"","_kad_post_vertical_padding":"","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"_kad_post_classname":"","footnotes":""},"categories":[10,4061],"tags":[2748,2840,3841,4125,5787,2678,5920],"ppma_author":[4690],"class_list":["post-21589","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-church-history-2","category-spring-2014","tag-featured","tag-lectures","tag-menzies","tag-nonwesleyan","tag-paul-king","tag-pentecostalism","tag-william-w-menzies","author-paullking"],"authors":[{"term_id":4690,"user_id":2909,"is_guest":0,"slug":"paullking","display_name":"Paul King","avatar_url":{"url":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-content\/uploads\/2013\/12\/PaulKing-20130802.jpg","url2x":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-content\/uploads\/2013\/12\/PaulKing-20130802.jpg"},"0":null,"1":"","2":"","3":"","4":"","5":"","6":"","7":"","8":""}],"_links":{"self":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts\/21589","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/users\/2909"}],"replies":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/comments?post=21589"}],"version-history":[{"count":1,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts\/21589\/revisions"}],"predecessor-version":[{"id":23997,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/posts\/21589\/revisions\/23997"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/media\/21590"}],"wp:attachment":[{"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/media?parent=21589"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/categories?post=21589"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/tags?post=21589"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/km7.a6a.mytemp.website\/journal\/wp-json\/wp\/v2\/ppma_author?post=21589"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}