Tagged: CH510-17
Theologically, the difference is between a fundamentalistic theology and a progressive one. Classical Pentecostalism is biblical empiricism; it embraces a high view of Scripture and dispensationalism, the second coming of the Lord, things like that. Neo-Pentecostalism rejects inerrancy and advocates an existential, dynamic concept of authority.
Classical Pentecostalism has often been noted for its radical enthusiasm and spontaneity disregarding liturgical order. Charismatics now stress the quiet Spirit, permitting only the uplifted hands in prayer and slain in the Spirit.
Early Pentecostals were dominated by come-out-ism, isolationism. Charismatic renewal participants understand the Pentecostal experience as transcending denominational, ideological walls, while it clarifies and underscores what is authentically Christian in each tradition without demanding structural or even doctrinal changes in any church body.
Classical Pentecostalism was born and was perpetuated in the storefront Bible institute with a deep distrust of higher education. Formal training emphasized the subjective elements of the spiritual life and a survey of the English Bible with fundamentalist exposition of the text. Neo-Pentecostalism places more significant stress on education.
Classical Pentecostalism evidenced little structured social awareness. However, with, Charismatic renewal, there are strong indications of an emerging social conscience and a mandate for social involvement.
Classical Pentecostalism has a somewhat gnostic view of the spiritual life—anything fleshly is evil; anything spiritual is good. In Charismatic renewal, legalism is officially shunned, and holiness is people-oriented, less to do with moral privation and negativism and more to do with what you do than what you do not do.
Classical Pentecostalism appealed early to the socially and economically deprived. Renewalism has appealed to the fashionable suburbanite, the middle class, the white-collar college graduate.