So the Bethel/Hillsong situation is nothing new then?
Can you elaborate on some of the false doctrine they taught back then and the similarities to Hillsong, if any?
The Way International?
TEACHINGS
The basic doctrines of The Way International are outlined as follows.
God
God is not a triune being. Jesus is not God the Son, and the Holy Spirit is certainly not God. In a discussion of God’s attributes, Wierwille contends that “God’s ability always equals God’s willingness.” Along with this comes the assessment: “What God is able to do, He is willing to do, and what He is willing to do, He is able to do.”7
Wierwille’s basic contention is that there has never been a theological concept of God as being a »Trinity in the context of the Old or New Testaments. Rather, he attributes the triuneness of God to a pagan origin. Like ISLAM, JUDAISM, the UNITARIAN-UNIVERSALIST ASSOCIATION, and many modern religious sects, Wierwille accuses Christianity of teaching a plurality of gods.
Against this polemic, traditional Christianity responds by reaffirming the belief in one God. The Athanasian Creed summarizes the whole of Christian doctrine in this matter: “And the catholic faith is this, that we worship one God in three persons and three persons in one God, neither confusing the persons nor dividing the substance” (Appendix 1).8 This formula is not the product of pagan thought. Athanasius and the orthodox church fathers reached this conclusion against »Arianism on the basis of such Bible passages as Matthew 28:19; Luke 3:21–22; 2 Corinthians 13:14; and others. The heart of Wierwille’s opposition to the Trinity lies in his opposition to the deity of Christ (see below). This is, of course, the same point on which Athanasius opposed Arius in the fourth century, and this scenario has repeated itself on several occasions in the ensuing centuries.
Jesus Christ
Wierwille contends that Jesus Christ is the Son of God but not God the Son, and that we may know this based on the sheer weight of the witness of Scripture. Wierwille writes:
We note that Jesus Christ is directly referred to as the “Son of God” in more than 50 verses in the New Testament; he is called “God” in four. (Never is he called “God the Son.”) By sheer weight of this evidence alone, 50 to 4, the truth should be evident.9
Jesus was born of Mary and Joseph but was not God. He was sinless because God created a sperm that was endowed with sinless »soul life. Therefore Jesus was born sinless. The essential relationship, then, between God and Jesus is Father to Son, because God provided Joseph with the sperm necessary to impregnate Mary with a sinless child. Jesus therefore was certainly not coeternal with the Father. The Son was only in existence when he was born of the virgin. Before this, Jesus existed in God’s foreknowledge only.
Concerning Christ’s crucifixion, Jesus could not have been God and at the same time have been able to atone for the sins of the world. Jesus, rather, had to be a man. Only men die, not God.
The Way’s understanding of Christ is more heterodox than ancient Arianism in that the latter, while denying Jesus’ coeternality with the Father, did not deny that Jesus existed before his human birth. Moreover, Arius did not deny the virgin birth of Christ as did Wierwille.
By asserting that Jesus could not have been God because God cannot die, Wierwille ignores or fails to comprehend the historic Chalcedonian »Christology, which held to the personal union between the human and divine natures of Christ (Rom. 1:3–4). Jesus’ humanity and deity are united in such a way that they are “inseparable,” “unconfused,” “unchanged,” and “indivisible.” In the Christian tradition, therefore, when the Bible speaks of the human qualities of Jesus as being salvific—“The blood of Jesus, his Son, purifies us from all sin” (1 John 1:7)—it is understood that human blood saves insofar as it is Jesus’ human blood. The human qualities of Christ are inseparably linked to the divine. Therefore, when the church contends that God indeed died on the cross, it is by virtue of the personal union between the humanity and deity of Christ that one can speak of God dying.
Holy Spirit
To Wierwille, the Holy Spirit is not a third person of the Christian Trinity. God is Spirit and God is holy, he therefore must be the “holy spirit.”
There is a second reference to the Holy Spirit. When reading Wierwille, one must distinguish between the capitalized “Holy Spirit” and the lowercase “holy spirit.” In the first instance, as we have seen, the reference is to the Father. In the second use, “holy spirit” speaks of a unique gift of grace that God has bestowed on humanity—a power or gift placed within the believer. God does not dwell within the believer, but this “inherent power,” or holy spirit, does. Wierwille’s Receiving the Holy Spirit Today describes also how one may receive the holy spirit. He argues that the sound of the “rushing mighty wind” of Acts 2 was in reality the sound of the breathing of the apostles in the Upper Room. The seeker of the holy spirit is taught to breathe in a prescribed manner as one means of receiving the gift.
Against these ideas, orthodox Christianity firmly upholds the doctrine of the Holy Spirit as being the third person of the Trinity. Nowhere in the Bible or in Christian tradition is the Holy Spirit portrayed as consisting of two separate entities. The Holy Spirit is clearly distinguished from the Father in many passages of Scripture (e.g., Matt. 28:19; Luke 3:21–22; John 7:39; 14:16–17; 15:26; 16:13; Acts 2:17; 2 Cor. 13:14). For this reason, the ecumenical creeds (Nicene and Apostles’ creeds, Appendix I) recognize that the Holy Spirit is the third person of the Trinity, who is the Sanctifier, Teacher, and Comforter of believers. Second, one searches in vain in Scripture for the existence of a lowercase holy spirit who replaces the fallen spirit of humankind. For example, Romans 8:16 clearly distinguishes between the Holy Spirit and the human spirit (sometimes called the soul). The Holy Spirit comes to and dwells in and with the believer. Never has the human spirit been eradicated and replaced by a nonhuman holy spirit....... too much to post.
CONCLUSION
The Way International was most influential in the 1970s, particularly among college students. Its numbers went into sharp decline in the decades following. The Way members continue to reside in New Knoxville, a rural part of Ohio, and they continue to meet in supervised home fellowships.
Nichols, L. A., Mather, G. A., & Schmidt, A. J. (2006). In Encyclopedic Dictionary of Cults, Sects, and World Religions (pp. 333–335). Grand Rapids, MI: Zondervan.
The Glory Barn/ Faith Assembly Do a search. Pentecostal Word of Faith group that killed over 100 members over a 10 year period by teaching divine healing only.