An Apostolic Response to David Arthur Reed 1

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David Arthur Reed has written what may be considered the definitive
thesis on Apostolic Pentecostalism (AP).  His PHD dissertation at Boston
University was a comprehensive treatment of the Apostolic movement
entitled "Origins and Development of Oneness Pentecostalism in the
United States"  (Reed 1979).  Reed's interpretation of AP has been
presented to the larger Christian community in two popular publications,
"Aspects of Pentecostal and Charismatics Origins"  (Reed 1975:143-165),
and the "Dictionary of Pentecostal and Charismatic Movements"  (Reed
1989:145-168).  He has been a frequent participant in seminars on AP and
his work is sighted as authoritative by such scholars as Donald Bloesch
(Bloesch 1978:23), Donald Dayton (Dayton 1987:30), and Roswith Gerloff
(Gerloff 1989:32).
	But Reed' significance cannot be confined to his academic efforts to
explain AP to the church world.  Reed also represents a model of the
encounter of the Apostolic movement with  greater Christendom.  Born and
raised in a prominent Apostolic family in Eastern Canada, Reed converted
to Trinitarianism and became an Episcopal priest.  Academic training,
fellowship with Trinitarians, and an examination of Christian tradition
led to a forsaking of the Apostolic faith.  Because of this background
prominent Pentecostal scholar Vinson Synan can say that Reed writes with
"considerable understanding"  of the Apostolic Movement (Synan
1975:143). Reed's conversion experience is apparent throughout his
assessment of AP.  It is reflective of the hope of many for the
assimilation of Apostolics into Trinitarianism.
	Reed's analysis of AP is twofold, historical and theological. 
Historically AP like all other religious movements, was the product of
the coming together of a number of ideological and sociological
ingredients already present in the historical situation (Reed 1978:6) 
AP, placed within the historical context of its genisis, is the product
of the religious and theological forces which shaped the minds of those
who created a new doctrinal system (Reed 1978:7).  For Reed these forces
are found in the Jesus centered doctrine and devotion of American
Pietism and its corresponding affinity towards elements within
Christianity which can be described as distinctly Jewish  (Reed
1978:95).
	Reed's theological analysis of AP consists of stating the essential
tenets of AP and ascertaining their validity by a comparison with
"prevalent Christian theology"  (Reed 1978:vi).  Utilizing this
criteria, AP is said to lack a knowledge of the historical doctrine of
the Trinity and its subtleties (Reed 1978:154,159).  Its essential
theology is described as pre-nicene, unreflective, and sectarian (Reed
1978:vi, 223, 352)  In contrast, the Trinitarian Statement of
Fundamental Truths adopted by the Assemblies of God is described as an
excellent statement of creedal theology (Reed 1978:135).  
	Reed traces the origins of AP to what he describes as the
Jesus-Centered Pietism of American revivalism.  Pietism as a movement
arose in Europe as a reaction to the lifeless orthodoxy of Protestant
Scholasticism.  For the Pietist, religion was a manner of the heart. 
The essence of the Christian faith was not to be found in an
intellectual assent to church doctrine, but in the personal experience
of the grace of God through the Holy Spirit in the life of the
believer.  Salvation was a relationship between God and the believer
which was expressed by a practical piety, personal prayer, the
devotional use of the Bible, and righteous living.
	American Pietism found fertile soil in the ministry of Charles Finney. 
Finney believed that "the atonement is accepted by the heart unto
salvation, before its philosophy is understood" (Reed 1978:18).  The
certainty of salvation was only received by revelation to the human
heart (Reed 1978:18).  This was a clear expression of what Reed, quoting
H. Richard Niebhur, calls the "Pietistic Hermeneutic."  "Gospel
experience alone could convince of Gospel truth (Reed 1979:19).  The
objective truths of the Gospel were verified by the personal subjective
experience of the believer.
	Pietism and its essential tenets of personal conversion and holiness
found expression in the Holiness movement, the predecessor of modern
Pentecostalism.  The emotive force of Pietism was expressed to an
extreme sentimentality in the poems, prayers, and songs of the movement.
	According to Reed, the Pietistic emphasis upon religious experience and
personal faith in and devotion to Jesus Christ leads to a serious
distortion of the Christian faith.  Conversion experiences are allowed
to influence theological directions and writings seriously truncating
the expression of biblical doctrine (Reed 1978:12,13).  There is an
inward form of spirituality which runs the danger of inward
individualism and anti intellectualism (Reed 1978:12,24).  All theology
becomes practical theology, theological speculation and subtleties being
avoided (Reed 1978:9,17).  Finally, traditional creeds and theology are
denigrated (Reed 1978:19).
	For Reed, Pietism "forms the broad base for understanding Oneness
Pentecostalism" (Reed 1978:25).  Apostolic believers did not receive
their new revelations with the cold spirit of the intellect but with a
personal and experiential devotion to Jesus Christ.  The essential truth
of the Apostolic faith was confirmed by its  correspondence with the
teaching of scripture and the inward witness of the Holy Spirit to the
heart. While all Pentecostals applied the "Pietistic hermeneutic" to the
baptism of the Holy Spirit, seeking the subjective confirmation of
speaking in tongues, Apostolics extended it to the doctrine of Christ. 
Their doctrine of  Jesus Christ was confirmed by the demonstration of
the power of the name of Jesus in the faith, life, and ministry of the
church.