The distinctives of John Wimber's theology and practice within the American Pentecostal-Charismatic movement

The primary focus of this dissertation is to address the following research question: how did John Wimber perceive his theology and practice to be distinct from twentieth-century American Pentecostal-Charismatic theology and practice?;In order to deal with this question, the writer of this dissertation follows these procedures. First, he makes a general review of the literature regarding the history and theology of the twentieth century Pentecostal-Charismatic movement in America up until 1980. As a result of this review, the writer of this dissertation identifies numerous distinctives of the American Pentecostal-Charismatic movement. Second, he conducts an exhaustive review of John Wimber's published American works to determine how he articulated his beliefs in respect to the Pentecostal-Charismatic distinctives of theology and practice. Third, the writer conducts a significant review of the critiques of John Wimber's theology and practice to determine how Wimber's critics understood his articulation of the American Pentecostal-Charismatic distinctives and to determine how Wimber responded to his critics in adjusting or clarifying his views. Finally, the writer offers his assessment of whether Wimber's innovations to the American Pentecostal-Charismatic distinctives should merit the designation of a Third Wave to Wimber's theology and practice.;The writer of this dissertation uncovers two primary distinctives of the American Pentecostal-Charismatic movement. The first is the belief in a post-salvation baptism of the Holy-Spirit, whereby the believer is infused with power for sanctification and service. The second is the belief that the miraculous spiritual gifts manifested in the New Testament continue to be practiced by believers throughout church history up until today.;In the final analysis, the debate as to whether or not the innovations of the theology and practice of John Wimber should constitute a Third Wave of the Pentecostal and Charismatic movements will remain a matter of personal opinion because of the subjective nature of the debate. However, in answering its primary research question, this dissertation adds significantly to the scholarly discussion whereby readers can decide for themselves what they believe about a Third Wave designation for Wimber's movement. This writer believes that Wimber's innovations to the theology and practice of the Pentecostal-Charismatic paradigm do deserve the designation of a Third Wave for two primary reasons which this study uncovers. First, Wimber opened the door to full participation in the Third Wave for conservative evangelicals who had not had two key experiences that had previously been prerequisites to full participation in the two previous Waves: a post-salvation baptism of the Holy Spirit and speaking in tongues. Second, unlike the Pentecostal and Charismatic Waves, Wimber established a decentralized model of ministry in seeking to equip all believers to participate at the same level in the Third Wave, unifying his movement around the usage of all the spiritual gifts (gracelets) mentioned in the New Testament.