A
Making general claims about church history can be difficult. So I probably shouldn't have categorically said that most of the sign gifts disappeared most of the last 1900 years of church history. The issue is complex enough that it deserves more than that.
You're completely right that there are many different periods in church history where people claim that these gifts were active. When I try to evaluate these claims (or evidence of activity), I fit them into one of three categories:
1) Third-person, friendly historical claims (for instance, someone today who has a vested interest in believing that the gifts were always active claims that they were active in the 2nd century, etc.);
2) Third-person, unfriendly claims (for instance, in the early church, pagans sometimes conceded to Christian apologists that, yes, Christians in fact were casting out demons);
3) First-person, friendly 'personal-experience' claims or straight-up observational evidence (an example of observational evidence: I have seen that John Knox prophesied in print that the queen would die suddenly before x months, and I have confirmed that it happened just as he said it would; an example of personal-experience claims: all the people who say that they personally have spoken in tongues, have been healed by such-and-such pastor, etc.).
In and of themselves, each of these types of evidence varies in strength. When pagans were conceding to apologists that Christians were casting out demons in the early church, for instance, that's a fairly compelling reason to believe that this was still happening at that time. That is much more compelling, for instance, than if someone tells me they know this still happens from personal experience. Unlike the pagan, they're much more likely to want to believe what they're saying and, so, wishful thinking, etc., may affect their judgement. (Of course, they may be spot on, too. So they aren't discounted out-of-hand. It is just that they get less of the benefit of the doubt than an enemy of Christ who has to concede something he'd refute in a heartbeat, supposing he could.)
In addition to this, there's another thing we have to keep in mind when evaluating miracle claims. (I'm including predictive prophesy and tongue-speaking as 'miracles'.) In particular, we know from Scripture that false and very deceptive miracles were prophesied -- so deceptive they would almost persuade the elect. This tells us that (a) it is possible that a compelling case could be made for false miracles and (b) that we ought to be on-guard against getting duped. As for being on-guard against being duped? Our only safety on this front is to put Biblical theology before miracles, and to put the theology of miracle-workers on trial as much as their miracles. If the miracles are used to support theological error, then I automatically discount them as coming from the Spirit of God (aka, the "Spirit of Truth").
With that background in mind, I tend to discount most miracle claims throughout church history -- though not all. I'm not quick to discount ones directly performed by God, for instance. If we pray for someone to be healed, and they're healed, give God the glory. I do, however, believe it is prudent for Christians to take a default skeptical stance -- initially, at least -- toward any claim that a person laid hands on people and healed them, cast out a demon, etc., while yet remaining open to the evidence. In a few cases at different times in church history, I think the evidence is actually sufficient to think the supposed miracle is probably genuine. They fit into those periods I mentioned above.
As for the specific events you mentioned: The Welsh Revival, Jonathan Edwards, Azusa Street, and the Jesus Movement. Jonathan Edwards is perhaps my favorite theologian, and I've read his works extensively. He dealt with ecstasies and elevated emotional states in the members of his church and community, but I don't know of any evidence that the miraculous gifts were in play at that time. As for the other revivals/movements: I only know a little about them by hearsay, and I don't know enough about the theology that went with them to really evaluate them carefully.
You're completely right that there are many different periods in church history where people claim that these gifts were active. When I try to evaluate these claims (or evidence of activity), I fit them into one of three categories:
1) Third-person, friendly historical claims (for instance, someone today who has a vested interest in believing that the gifts were always active claims that they were active in the 2nd century, etc.);
2) Third-person, unfriendly claims (for instance, in the early church, pagans sometimes conceded to Christian apologists that, yes, Christians in fact were casting out demons);
3) First-person, friendly 'personal-experience' claims or straight-up observational evidence (an example of observational evidence: I have seen that John Knox prophesied in print that the queen would die suddenly before x months, and I have confirmed that it happened just as he said it would; an example of personal-experience claims: all the people who say that they personally have spoken in tongues, have been healed by such-and-such pastor, etc.).
In and of themselves, each of these types of evidence varies in strength. When pagans were conceding to apologists that Christians were casting out demons in the early church, for instance, that's a fairly compelling reason to believe that this was still happening at that time. That is much more compelling, for instance, than if someone tells me they know this still happens from personal experience. Unlike the pagan, they're much more likely to want to believe what they're saying and, so, wishful thinking, etc., may affect their judgement. (Of course, they may be spot on, too. So they aren't discounted out-of-hand. It is just that they get less of the benefit of the doubt than an enemy of Christ who has to concede something he'd refute in a heartbeat, supposing he could.)
In addition to this, there's another thing we have to keep in mind when evaluating miracle claims. (I'm including predictive prophesy and tongue-speaking as 'miracles'.) In particular, we know from Scripture that false and very deceptive miracles were prophesied -- so deceptive they would almost persuade the elect. This tells us that (a) it is possible that a compelling case could be made for false miracles and (b) that we ought to be on-guard against getting duped. As for being on-guard against being duped? Our only safety on this front is to put Biblical theology before miracles, and to put the theology of miracle-workers on trial as much as their miracles. If the miracles are used to support theological error, then I automatically discount them as coming from the Spirit of God (aka, the "Spirit of Truth").
With that background in mind, I tend to discount most miracle claims throughout church history -- though not all. I'm not quick to discount ones directly performed by God, for instance. If we pray for someone to be healed, and they're healed, give God the glory. I do, however, believe it is prudent for Christians to take a default skeptical stance -- initially, at least -- toward any claim that a person laid hands on people and healed them, cast out a demon, etc., while yet remaining open to the evidence. In a few cases at different times in church history, I think the evidence is actually sufficient to think the supposed miracle is probably genuine. They fit into those periods I mentioned above.
As for the specific events you mentioned: The Welsh Revival, Jonathan Edwards, Azusa Street, and the Jesus Movement. Jonathan Edwards is perhaps my favorite theologian, and I've read his works extensively. He dealt with ecstasies and elevated emotional states in the members of his church and community, but I don't know of any evidence that the miraculous gifts were in play at that time. As for the other revivals/movements: I only know a little about them by hearsay, and I don't know enough about the theology that went with them to really evaluate them carefully.
Unless you know the religious background of the person doing the report, (the three types you listed), and the authentication of the report, you don't trust the reports? (And I understand you meant at varying degrees.) In a way, I don't blame you. I'm not that trusting with historic evidence either. Josephus got a lot of stuff wrong. The Council of Nicaea spent quite some time sifting through the different scrolls trying to define what was Bible-worthy and what wasn't. And, let's face it, any day on the news we see reports so off the wall, they're almost worthless. Almost.
That's the first reason I don't agree with you though. If they're reporting, it's a story. Maybe not the real story, but something happened. Four shootings in Philly two nights ago. I know two people were in serious condition and two weren't. I know the two in serious condition weren't related to each other. I know there were "three incidences." That they gave, so something really happened in three places related to three different locations. If it was a middle-class to upper-class person, if anyone of them happened in a rich neighborhood, Center City, or Olde City (the last two are our business district and tourist area), or if it was unusual (like the time a guy kidnapped a woman and took her south), we'd learn more from a slanted POV with more stories to follow up. But since these people weren't important, it was really about four bullets in people in one night. Still, I know there were these real instances.
In like kind, Josephus got the basic info right. He just drew the wrong conclusions. (Moses lead a group of survivors of the plague out of Egypt. That kind of basics without the full story.) In like kind, the scraps we have from history are significant. Miracles is significant. It made history. The details may be sketchy, but the story is there.
And, the Nicaea Council? Well, if they got it wrong, we've been wrong for close to 1700 years now. Apparently, it is possible for fallible men to figure out the difference between Infallible God and other fallible men. If we kill off that possibility of sometimes they got it right in history, then we kill off trusting those guys to figure out which guys got it right enough to include it in the Bible. (The same theory I go with to trust my instruction manuals for any electrical or electronic gadgets. lol)
As for Azusa Street? Equally as sketchy on the details. Actually plenty of details, but I'm skeptical on what happened and how. Early days of WoF movement, but as much as the beliefs stink, people were healed a lot. So much so, that even if 10% of those people were truly healed it was significant. (Just like Moses coming out of Egypt with plague survivors -- sketchy, but accurate to some degree.) So, no, I don't think most of the people were miraculously healed, and I don't think the gifts were properly applied from a theological view, but God moves through despite Man's intentions. If God wanted to heal someone, he would certainly use theologically unsound people to do it. What's his other choice, since none of us get it fully right? (Well, the obvious other choice is to do it himself, but he doesn't do that.)
And the Jesus Movement? I'm part of that. You're right. It wasn't always theologically sound. It didn't stop God from moving big time. Most of the time it was young people doing the evangelizing and preaching because God saved them and they were passing it on. And they were praying. And miraculous things happened all over the country. Only later did those of us who were truly saved figure out we need good teaching. (Some faster than others. lol)
I believe to tell a good lie, there has to be some truth in it. (The serpent told good lies to Eve -- some truth, but not full truth. Satan told some lies to Jesus -- some truth, but not all truth.) So if a lie isn't a complete and full fabrication, how much more so when people aren't trying to tell a lie? Even if they don't get it all right, there's even more truth to it than a lie. Something has happened in history in the different parts of history we know, where God did miraculous things. And some is still going on.
Bzzzzzz. (The sound of my brain frying. lol) If I keep going after this, I'll be working on fumes, so I take up more tomorrow.