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David Edwin Harrell Jr. - All Things Are Possible: The Healing and Charismatic Revivals in Modern America

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David Edwin Harrell Jr. All Things Are Possible: The Healing and Charismatic Revivals in Modern America
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. . . a book about healing revivalists that takes them seriously and treats them fairly. Journal of Southern History

. . . will be a definitive work for some years to come. Reviews in American History

Harrell has obviously attended countless rallies, read sheafs of literature, and personally interviewed many of the principals. He . . . tell[s] the story in a largely biographical format. This makes for lively reading. Harvey G. Cox, New York Times Book Review

. . . will attract readers interested in the reasons behind the various fat and lean periods among revivalists. Publishers Weekly

All Things Are Possible is the first book to tell the story of the enterprisers who have personal followings. The narrative is full of surprises: of seriousness and scandal strangely blended. Professor Harrell has done a staggering amount of research in hard to discover sources; his scholarship is impressive and he is eminently fair-minded. Here is a missing link in the chain of American religious movements. Martin E. Marty, The University of Chicago Divinity School

Harrells book will doubtless be the definitive work on the subject for a long whilewho else will wade through Healing Waters and Miracle Magazine with such fastidious care? The Kirkus Reviews

This is the first objective history of the great revivals that swept the country after World War II. It tells the story of the victories and defeats of such giants of the revival as William Branham, Oral Roberts, Jack Coe, T. L. Osborn, A. A. Allen. It also tells of the powerful present day evangelists who are carrying on the revival, including Robert Schambach and Morris Cerullo. The book includes pictures of Schambach, Allen, Cerullo, Branham, Roberts, Osborn, Coe and many others. Those who lived through the great revival of the 1950s and 1960s will be thrilled to read about those exciting days. Those who do not remember those days need to read this book to see what has led us up to this present moment in time.

David Edwin Harrell, Jr. is a professor of history at the University of Alabama in Birmingham. He has tried to write this book in an objective way, although you may not agree with all that he says. Dr. Harrell has visited Schambach revivals.

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All Things Are Possible The Healing and Charismatic Revivals in Modern America - image 1
THINGS ARE POSSIBLE
The Healing & Charismatic
Revivals in Modern
America
THINGS ARE POSSIBLE The Healing Charismatic Revivals in Modern America - photo 2
THINGS ARE POSSIBLE
The Healing & Charismatic
Revivals in Modern
America
David Edwin Harrell, Jr.
Indiana University Press
BLOOMINGTON AND INDIANAPOLIS
This book is a publication of
Indiana University Press
601 North Morton Street
Bloomington, Indiana 47404-3797 USA
http://iupress.indiana.edu
Telephone orders 800-842-6796
Fax orders 812-855-7931
Orders by e-mail
First Indiana University Press paperback edition 1978
1975 by Indiana University Press
All rights reserved
No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher. The Association of American University Presses Resolution on Permissions constitutes the only exception to this prohibition.
The paper used in this publication meets the minimum requirements of American National Standard for Information SciencesPermanence of Paper for Printed Library Materials, ANSI Z39.48-1984.
Manufactured in the United States of America
Library of Congress Cataloging-in-Publication Data
Harrell, David Edwin.
All things are possible.
Bibliography
1. RevivalsUnited States. 2. Faith-cureHistory.
3. PentecostalismHistory. I. Title.
BV3773.H37 1975 269'2'0973 75-1937
ISBN 978-0-253-20221-5 (pbk.)
19 20 21 22 23 13 12 11 10 09 08
To Millie, Eddie, Elizabeth,
Lee, and Robert
CONTENTS
PREFACE
It has not been easy to be Objective about the healing and charismatic religious movements. Healing revivalism invites caricature, but this book is based on the belief that the movement is too important to be handled carelessly or flippantly. My quest for objectivity has led me into the frequent, and perhaps tedious, use of quotations. But there is some advantage in letting the men who know the revival best tell the story. Their language is frequently unschooled, but I have avoided pointing the finger of [sic] at quoted material unless something in it seemed to require clarification. In another effort to avoid needlessly cluttering the manuscript, I have not often used labels such as allegedly and reportedly when relating the stories of healings and other miracles as viewed through the eyes of the believers. No one should understand this as an endorsement of the testimonies. Belief in miracles is a theological issue and this book is not intended to argue that point. Those who read this book will discover some, though by no means all, of the pros and cons on that question. As it happens, I do not share the religious presuppositions of the charismatic revivalists, but in my many conversations with them, I have insisted that my own religious views are, if I do my job properly, irrelevant to the telling of the story.
Pentecostals use certain termssuch as pentecostalism, charismatic movement, and neopentecostalismin a confusing variety of ways. I use pentecostalism and the charismatic movement to include all those who believe in the gifts of the Holy Spirit. I have chosen to distinguish the two phases of the revival by calling the first the healing revival and the second the charismatic revival. The reader will discover that the first phase of the revival was a relatively homogeneous cultural unit that particularly emphasized the gift of healing. The second phase was culturally mixed and displayed a broader interest in all of the gifts of the Spirit. I have used the term neopentecostal to describe all those members of traditional churches who accept the charismatic experience. The word is widely used in this sense by pentecostals, although many of the more sophisticated neopentecostals use the term to mean only those who have abandoned old-time pentecostal theology and culture and place the charismatic experience within their own church tradition.
The bibliographical essay at the end of the book describes the variety of sources available to the student of this subject. There I have listed people with whom I taped formal interviews. In my footnote citations of these interviews I have not identified the specific person quoted. This may be inconvenient for some readers, but I felt obliged to give some public protection to the many people within the movement who spoke candidly to me about controversial issues. Students who are interested in pursuing this general subject will find copies of most of the interviews in the Pentecostal Collection at Oral Roberts University. Any scholar wishing information about a specific citation may feel free to address an inquiry to me. I want to express my deepest appreciation to the twenty-six individuals whom I formally interviewed and to the hundreds of other participants of the revival who shared their impressions with me. There exists a vast amount of written material on the charismatic experience and the pentecostal tradition, but both are best understood orally.
The major research center for this subject is the Pentecostal Collection at Oral Roberts University. I am deeply indebted to Mrs. Juanita Raudszus for the many kindnesses she extended to me in Tulsa. Mrs. Raudszus spent hours discussing this work with me and made many valuable suggestions during the last five years. The entire staff of the Oral Roberts University library was most helpful. I also gratefully acknowledge the assistance of the University of Alabama in Birmingham. Dr. George E. Passey, Dean of the School of Social and Behavioral Sciences, has done much to encourage my research. I received two research grants from the Faculty Research Committee of the university, which made possible the extensive travel required in gathering materials. I am deeply grateful for the confidence of the committee and its chairman, Dean Samuel B. Barker. The final revision of this manuscript was made while I was in residence as a Fellow of the Institute for Ecumenical and Cultural Research in Collegeville, Minnesota. The facilities and atmosphere of the Institute surpass the dreams of a research scholar.
A number of colleagues and friends read the manuscript and made helpful suggestions. Professor Martin Marty of the University of Chicago and Professor Kilian McDonnell, OSB, of St. Johns University and Abbey in Collegeville, Minnesota, read the entire manuscript and made valuable suggestions. Professor McDonnell was especially helpful in deepening my knowledge of the neopentecostal and Roman Catholic charismatic movements. My two good friends, Harold Dowdy and Harold Comer, read the manuscript and offered helpful criticism and needed encouragement.
I am also grateful to those who helped to prepare the manuscript. The secretaries of the history department of the University of Alabama in Birmingham, Mrs. Deborah McCain and Mrs. Pat Davis, spent many hours typing the manuscript. Deborah McCain was frequently an able editor and critic as well. Sister Romaine Theisen, OSB, typed the entire manuscript in revised form. Mr. Alan Pitts, a graduate assistant at the university of Alabama in Birmingham, helped to solve problems in the final preparation. I also express appreciation to my wife, Deedie, and to my children, for, as always, arranging their lives around my exasperating work schedule.
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