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The Leading Historical Figures
The early seventies brought into being the new wave known as “Shepherding Movement”, sometimes referred to as “Discipleship Movement”. It was led by the five famous teachers, sometimes called the ‘Fort Lauderdale Five’.
Don Basham: He was born on 17 September 1926 in Wichita Falls, Texas. Don grew up in a Disciples of Christ denomination, and was married to Alice in 1949. Academically, he obtained a BA and BD degrees at Phillips University, Enid in Oklahoma. He experienced Spirit baptism in 1953 under the guidance of the pioneer Charismatic leader, Harald Bredesen. His formative years of the ministry took him through pastorates in Washington DC, Toronto in Canada, and Sharon, Pennsylvania. He moved to Ft Lauderdale in South Florida at the dawn of 1968. He became a reputable family man committed to his wife and five children. Don’s character and teaching style is well captured by Moore (2003:35):
Don Basham was a gentle, casual man who spoke and taught in a relaxed, conversational manner. His messages and prose were clear, strong, and laced with stories and humour… His manner and leadership style never brought him the public recognition the other four received.
The focus of his ministry was deliverance from demonic powers, and the Spirit baptism.
Ern Baxter: A native of Saskatoon, Saskatchewan, Canada, was born on 22 June 1914 and grew up in Pentecostal tradition. He became a rebellious teenager and after serious illness, committed his life to Christ in 1932. He embraced Reformed theology while at the same time holding on to Pentecostal persuasions. He pastured the Evangelistic Tabernacle Church in Vancouver for 25years. He became closely associated with the itinerant ministry of the Charismatic evangelist, William Branhan. After seven years in this ministry he was burnt-out. Consequent to his recovery he started a new church, Open Bible Chapel. His wife, Margaret died in 1961. Together with his second wife, Ruth, engaged in extensive itinerary teaching and preaching ministry. In 1975, they settled in Ft Lauderdale. He was the oldest and experienced seasoned preacher in the Shepherding Movement. “During his years in ministry, Ern Baxter participated directly or indirectly in Classical Pentecostalism, the Healing Revival, the Latter Rain movement, and the Charismatic Renewal » (Moore 2003:37).
Bob Mumford: He was born on 29 December 1930 in Steubenville, Ohio. He was converted at the age of 12 in the Church of the Nazarene and backslided for 12 years.
While in the navy in 1954, he recommitted his life to Christ in Assemblies of God church. Later enrolled at Eastern Bible Institute and graduated in 1959. He married Judith and in 1960 was ordained as an Assemblies of God minister. He later taught at Elim Bible Institute, New York. Bob was greatly influenced by David du Plessis and as a result felt called to transdenominational ministry. He pursued further studies at Episcopal Reformed Seminary (1967-1969) while at the same time pastoring in Wilmington, Delaware, ministering in Full Gospel Businessmen Fellowship, World Missionary Assistance Plan (World Map), and Holy Spirit Teaching Mission. The Mumford family moved to Ft Lauderdale in 1970 where their four children were raised. He became a figurehead and spokesman of the Shepherding Movement.
Derek Prince: He was born to British parents on 14 August 1915 in Bangalore, India. Prince in his formative years excelled in academia and mastered Hebrew, Latin, and Greek. He was converted to Christianity in 1941. While in the army at the height of World War II, he was stationed in Jerusalem where he met Lydia Christianson, who later became his wife in 1946. They adopted eight daughters of different nationalities. In 1957, the Prince family became missionaries in Kenya under Pentecostal Assemblies of Canada. They took up the pastorate in Seattle, USA, in 1962, and in 1968 they settled in Ft Lauderdale. Lydia died in 1975 and Derek married his second wife, Ruth, in 1978. His teaching focused on the deliverance from demonic powers, intercessory prayer, and glossolalia as the initial physical evidence of Spirit baptism.
Charles Simpson: This gifted pastoral leader was the son of a Southern Baptist minister, born in New Orleans on 6 April 1937. After rebellious life, he was converted to Christianity in 1951 and at the age of 20 entered the ministry at Bayview Heights Baptist Church in Mobile, Alabama. He married Carolyn in 1960 and was blessed with three children. Simpson was introduced to Charismatic understanding of Spirit baptism by his friend, Ken Sumrall in 1964. He embraced Charismatic teachings and became a travelling preacher after settling in Ft Lauderdale. He shaped the Shepherding movement than any of the other teachers.
The Historical Background
There are number of names associated with this movement: ‘word of faith’; ‘name it and claim it’; ‘health and wealth’; ‘happiness movement’; and ‘faith-formula theology’. Its detractors call it prosperity gospel. The movement traces its origin to the controversial Baptist evangelist known as E.W Kenyon of the early 1880s. The home base of this theology was Emerson College of Oratory in Boston. Kenyon was neither Pentecostal nor Charismatic, but promoted divine healing based on the strength of one’s confession. His persuasion is well summarised by Moriarty (1992:79) that
He insisted that according to Isa 53:4, Mt 8:17, and 1 Pe 2:24, the perfect atoning work of Christ on the cross “has provided” (past tense) complete physical healing for ‘all’ sickness and disease. The believer’s job is to believe and to positively confess (or claim) physical healing, which was already provided for in the perfect redemption of Christ on the cross.
For Kenyon, physical healing and prosperity were equated. The teaching of victorious, prosperous, healthy living, in the natural and spiritual emerged from three camps (B Hamon 1990:132):
1. Oral Roberts’s ministry of teaching the seed faith principle of sowing and reaping, of sowing finances to reap finances.
2. Robert Schuller’s ministry of positive living and success principles.
3. The group of ministers who became known as “prosperity preachers,” the “Faith message teachers,” or the “Word People.”
CHAPTER 1 ORIENTATION
1.1. INTRODUCTION TO THE PROBLEM
1.2. DESCRIPTION OF THE PROBLEM
1.3. BACKGROUND AND IMPORTANCE OF THE STUDY
1.4. STATEMENT OF THE RESEARCH QUESTION
1.5. DEFINITION OF TERMS AND CONCEPTS
1.6. ASSUMPTIONS OF THE STUDY
1.7. RESEARCH HYPOTHESIS
1.8. DELIMITATIONS OF THE STUDY
1.9. RESEARCH DESIGN
1.10. CHAPTHERS OUTLINE
CHAPTER 2 EVANGELICAL REVIEW OF CHURCH GOVERNMENT
2.1. INTRODUCTION
2.2. EVANGELICAL CHRISTIANITY
2.3. EVANGELICAL ECCLESIOLOGY
2.4. THE COMMON PROTESTANT POLITIES
2.5. THE PENTECOSTAL/CHARISMATIC ECCLESIOLOGY
2.6. THE EMERGING APOSTOLIC MOVEMENT: THE FIVEFOLD MINISTRY OF THE CHURCH
CHAPTER 3 HISTORICAL DEVELOPMENT OF THE FIVEFOLD MINISTRY
3.1. INTRODUCTION
3.2. THE HISTORICAL DEVELOPMENT OF TEACHING ON GIFTS
3.3. THE LATTER RAIN MOVEMENT
3.4. THE SHEPHERDING MOVEMENT
3.5. THE POSITIVE CONFESSION MOVEMENT
3.6. THE “THIRD WAVE” CHURCHES
3.7. THE NEW APOSTOLIC REFORMATION (NAR)
3.8. SUMMARY
CHAPTER 4 THEOLOGICAL REFLECTIONS ON FIVEFOLD MINISTRY
4.1. INTRODUCTION
4.2. NEW APOSTOLIC REFORMATION’S FIVEFOLD MINISTRY
4.3. THE THEOLOGICAL ROOTS OF FIVEFOLD MINISTRY
4.4. THE BIBLICAL SURVEY ON CHARISMATA
4.5. THE CHARISMATA: TRADITIONAL, REFORMED AND CHARISMATIC UNDERSTANDING
4.6. THE PROBLEMS CITED IN RELATION TO CHARISMATA
4.7. CONCLUSION
CHAPTER 5 EPHESIANS 4:1-16 EXEGESES: PRECURSOR TO UNDERSTANDING THE FIVEFOLD MINISTRY AND CHARISMATA IN THE CHURCH
5.1. INTRODUCTION
5.2. AUTHORSHIP
5.3. LANGUAGE AND STYLE
5.4. THE SETTING
5.5. THE PANORAMIC VIEW OF EPHESIANS 4:1-16
5.6. BROADER UNDERSTANDING OF THE EPHESIANS PASSAGE
5.7. TWO PRINCIPLES OF TRUTH
5.8. POSSIBLE DIFFERENCES OF INTERPRETATION OF EPHESIANS 4:11
5.9. THE BIBLICAL DOCTRINES IN EPHESIANS 4:1-16 147
5.10. THE TWO ECCLESIASTICAL EXEGESIS OF EPHESIANS 4:11 – REFORMED AND CHARISMATIC
5.11. THEOLOGICAL REFLECTIONS: THE NEW APOSTOLIC REFORMATION
5.12. ARGUMENTS AGAINST FIVEFOLD MINISTRY FOR CHURCH GOVERNMENT
5.13. CONCLUSION
CHAPTER 6 THE CONTEMPORARY ECCLESIOLOGY CONTRADICTS THE FIVEFOLD MINISTRY FOR CHURCH GOVERNMENT
6.1. INTRODUCTION
6.2. THE ECCLESIOLOGY OF CHURCH LEADERSHIP
6.3. CONCLUSION
CHAPTER 7 CONSTRAINTS, DEDUCTIONS, AND RECOMMENDATIONS
7.1. INTRODUCTION
7.2. AN OVERVIEW OF THE RESEARCH
7.3. CONSTRAINTS OF THE RESEARCH
7.4. DEDUCTIONS MADE FROM THE RESULTS OF THE RESEARCH
7.5. RECOMMENDATIONS FOR FURTHER RESEARCH IN THE AREA OF CHURCH GOVERNMENT BASED ON FIVEFOLD MINISTRY
7.6. CONCLUDING REMARKS
BIBLIOGRAPHY AND INTERNET REFERENCES
