iSoul In the beginning is reality

E. W. Kenyon, part 1

D. R. McConnell in A Different Gospel, 1988, and Hank Hanegraff in Christianity in Crisis, 1993, accused E. W. Kenyon of promoting heresies such as those found in New Thought. However, Joe McIntyre in E. W. Kenyon and His Message of Faith: The True Story, 1997 (rev. 2010), documented how Kenyon’s teachings were well within evangelical Christianity. Since Kenyon is considered to have influenced the controversial Word of Faith (or simply Faith) movement, an assessment of this requires a closer look at Kenyon and his teachings. This series of posts will include excerpts from McIntyre’s book and Kenyon’s writings.

McIntyre quotes Kenyon on his seven-fold test for the truth of Christian doctrines (p.33-34):

This danger of being led into false teaching stood at the threshold of every new truth in the early days of my Bible study, and I prayed much that the Lord would give me a real testing tube, scales, weight, and measure, whereby every step could be satisfactorily proved. (May 1916)

All New Testament teaching conforms to Old Testament types, and if all doctrine were built of the units of testimony of the whole Word, much false teaching would be done away with.

Take this sevenfold test. All New Testament doctrines must be found:

1) In Genesis, in germ (or seed) form;
2) In the Law, in type;
3) In Psalms, in sacred song;
4) In the Prophets, as prophecy;
5) In the Gospels, taught by Christ;
6) In Acts, practiced by the Apostles;
7) In the Epistles, as doctrine.

… Every truth, or doctrine taught in the New Testament can be found by the Spirit-taught student in these sevenfold steps. It gives the Christian an entire Bible. Then let us see, if the whole Word sends forth clear tones in perfect harmony with each other as we ascend the scale from Genesis to Revelation. (Oct. 1898)

McIntyre notes (p.35):

All the metaphysical cults, particularly Christian Science and New Thought, handle the Scriptures quite loosely, employing much fanciful interpretation, probably to avoid the implications of the text taken literally. In contrast, unless he was interpreting the types, Kenyon consistently took the text in its most obvious, literal sense. In this he reflected the influence of J. N. Darby and other Brethren authors whom he greatly respected. A little closer to home, we see the influence of A. J. Gordon, A. T. Pierson, R. A. Torrey, and A. B. Simpson, all of whom Kenyon greatly admired.

Regarding the baptism of the Holy Spirit (p. 37):

[Kenyon] taught that immediately after one was born again one should ask the Holy Spirit to come and live in his body. Statements of this idea are in almost every book he wrote. What Kenyon did not believe was that the experience of receiving the Holy Spirit was the baptism of the Holy Spirit. He believed that the phrase baptism of the Holy Spirit referred to conversion.

Regarding speaking in tongues (p. 37-38):

Kenyon believed that speaking in tongues was a valid experience, but for him the evidence for being filled, or receiving the Holy Spirit, was the promise of Scripture itself. Kenyon wanted people to look to the word of God alone as evidence that they had received the Holy Spirit.

McIntyre points out that in this matter Kenyon was influenced by four Christian teachers: A. J. Gordon, A. T. Pierson, R. A. Torrey, and A. B. Simpson. (p.38ff)

The next post in this series is here.

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