The Baptism in the Holy Spirit, the Charismata, and Cessationism by Dr. Randy Colver 1

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1 The Baptism in the Holy Spirit, the Charismata, and Cessationism by Dr. Randy Colver 1 Introduction Is the baptism in the Holy Spirit with the accompanying gifts of the Spirit the charismata for today? Proponents of this view have made great strides in biblical and historical research, making the question almost moot. In virtually every sector of Christendom the Pentecostal/Charismatic concept of the baptism in the Holy Spirit and the charismata has gained a hearing if not growing acceptance. 2 In fact, the spread worldwide of Pentecostal/Charismatic renewal has moved historian Vinson Synan to label the 1900 s the century of the Holy Spirit. Writing in the preface of a book by the same name, Synan states, By the end of the century, over 500,000,000 people were involved in this revival which continues its massive growth into the new millennium. 3 Nevertheless, many devout and sincere believers continue to raise several objections to the Charismatic s understanding of the baptism in the Holy Spirit and the spiritual gifts (charismata). Most of these objections center around the nature of the baptism in the Holy Spirit and the legitimacy of certain spiritual gifts beyond the end of the early apostolic period (a view called cessationism). This brief study responds to those objections by providing a clear polemic for the Charismatic position. It begins with a general Charismatic framework, followed by rebuttals of the various arguments made in favor of cessationism. Afterwards, it turns to examine the issue of speaking in tongues as the initial evidence of the baptism in the Holy Spirit and a brief review of the charismata in early church history, before offering several reasons for the legitimacy of spiritual gifts today. 1 Dr. Colver is Associate Pastor of the Atlanta City Church, Dean of Academics for the ACC CityInterns, and adjunct professor for Logos Christian College, Jacksonville, Florida. Dr. Colver wishes to acknowledge the vital editing contribution to this paper by Dale Glass-Hess, a member of the Atlanta City Church. 2 See for instance the series of articles by Jon Ruthven: The Cessation of the Charismata, Paraclete, beginning Spring 1969, 23; Appendix B, Did Miraculous Gifts Cease With the Apostles?, and Appendix C, Were There Only Three Periods of Miracles? in Jack Deere s Surprised by the Power of the Spirit (Grand Rapids: Zondervan, 1993); Chapter 9, The Phenomenon of Tongues, in J. Rodman Williams, Renewal Theology (Zondervan: Acadamie Books, 1990) ; Harold Hunter, Tongues-Speech: A Patristic Analysis, Journal of the Evangelical Theological Society, 23/2, June 1980, ; H. M. Evans, Tertullian: Pentecostal of Carthage, Paraclete, Fall 1975, 17-21; Andrew Floris, The Charismata in the Post-Apostolic Church, Paraclete, (?); H. M. Evans, Pentecostalism in Early Church History, Paraclete, Summer 1975, 21-25; Ward Tanneberg, Historical Highlights-Speaking in Tongues, Paraclete, Spring 1974, 26-29; Omer Sharp, Did Charismata Cease With the Apostles Death?, Paraclete, Spring 1976, 17-20; Andrew Floris, Two Fourth-Century Witnesses on the Charismata, Paraclete, Fall 1970, 17-22; Didymus, Epiphanius, and the Charismata, Paraclete, Winter 1972, 26-31; and from a hermeneutical perspective, Gordon Fee s, Gospel and Spirit (Peabody: Hendrickson Publishers, 1991). For an extensive bibliography regarding the baptism in the Holy Spirit and the charismata, see Jon Ruthven, On the Cessation of the Charismata: The Protestant Polemic on Postbiblical Miracles (Sheffield: Sheffield Academic Press, 1997) and Dennis M. Swanson, Bibliography of Works on Cessationism, The Master s Seminary Journal, vol. 14, no. 2, Fall 2003, Vinson Synan, The Century of the Holy Spirit (Nashville: Thomas Nelson, 2001) ix. BaptoftheHolySpirit3.doc 1 Thebaptism in the Holy Spiritt

2 The Baptism in the Holy Spirit 11/6/06 The Baptism in the Holy Spirit Definition The term baptism in (or with) the Holy Spirit first occurs in Scripture during John the Baptist s ministry. In response to questions about his identity, John contrasted his ministry with that of the one (Jesus) who would follow him: I baptize you with water for repentance But (emphasis added) after me will come one who is more powerful than I He will baptize you with the Holy Spirit (Mt. 3:11-12; cf. Mk. 1:8; Lk. 3:16; Jn. 1:32-34). In fact, before Jesus ascended into heaven He told His disciples about the coming baptism in the Holy Spirit. Referring to it as both a gift and power from on high, He enjoined them to wait in Jerusalem for it (Lk 24:49; Acts 1:4-5, 8). Their wait did not last long, for when the day of Pentecost arrived the Holy Spirit came (or was poured out ) upon them (Acts 1:8; 2:33; cf. Acts 10:44-47; 11:15-17). These initial verses provide a great deal of information about the nature of the baptism in the Holy Spirit, namely as: (1) a gift; 4 (2) bestowed by Jesus; 5 (3) an immersion (though not into water); (4) an anointing (though not of oil); and (5) an event of supernatural power. Most Christians including charismatics tend to agree on these things. However, significant differences about what the baptism in the Holy Spirit (or Spirit baptism) means in both theological and practical terms quickly emerge. To begin with, most charismatics believe the baptism in the Holy Spirit to be a second work of grace, distinct from and subsequent to the new birth, and evidenced by a supernatural sign (usually speaking in tongues). In contrast to this view, most mainstream Christians including cessationists have traditionally viewed the baptism in the Holy Spirit as part and parcel of the new birth (though as noted above, some mainstream views may be changing), and not necessarily accompanied by any other supernatural manifestation. Secondly, charismatics believe in the present reality of all the spiritual gifts evident in the early church and their present availability to believers. Cessationists reject this view because they maintain that certain of the spiritual gifts mainly those that seem more spectacular or sensational, like tongues, miracles, prophecy, etc. passed out of existence for lack of any further purpose at the completion of the canon of Scripture. 4 Baptism in the Holy Spirit and gift of the Holy Spirit are used interchangeably (Acts 10:44-48; 11:15-17). 5 Although the Father also gives the Holy Spirit (John 16:7; 14:26). The Baptism in the Holy Spirit 2 BaptoftheHolySpirit3.doc

3 11/6/06 The Baptism in the Holy Spirit General Charismatic Beliefs With the foregoing still in mind, let me now state up front and with limited comment Charismatic distinctives, along with the Scripture passages upon which they are based. Time Frame for the Baptism in the Holy Spirit and the Charismata That outpourings of the Spirit [also the gift of the Spirit (Acts 2:38; 10:45) and be(ing) filled with the Holy Spirit (Acts 9:17)] similar to those on the day of Pentecost will continue to occur until Christ s return is clear from Peter s quote of the Old Testament prophet Joel in Acts 2:17-22; Stated briefly, we learn three important facts: 1. This outpouring of the Spirit (the awaited baptism in the Holy Spirit) is the opening event of the last days; 2. This period s closing event is the coming of the great day of the Lord; 6 3. In between the two events the promise is for...all whom the Lord our God will call. Nothing that Peter says here indicates any different expiration date for this work of the Spirit or leads to the conclusion that some believers will be excluded. Likewise, no less an authority than the apostle Paul assumed the same thing: I always thank God for you because of his grace given you in Christ Jesus. For in him you have been enriched in every way...therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. 1 Cor. 1:4-8 (emphasis added) Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when perfection comes, the imperfect disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. 1 Cor. 13:8-12 (emphasis added. We will examine the latter passage a little later in this paper. For now, let me say that I believe that Paul means that prophecy and tongues will cease at the Parousia.) God s gifts (charismata) and his call are irrevocable. Ro. 11:29 (This verse applies in principle to the present discussion.) 6 Peter may also mean that the charismata continue until the Parousia in 1 Peter 4:7, 10: The end of all things is near Each one should use whatever gift [charisma] he has received to serve others, faithfully administering God s grace in its various forms. BaptoftheHolySpirit3.doc 3 The Baptism in the Holy Spirit

4 The Baptism in the Holy Spirit 11/6/06 Nature and Aftermath of the Spirit s Outpourings Since the baptism of the Spirit is not time-bound, what exactly does it mean in practice for contemporary believers? To answer this question, charismatics generally point to Luke s narrative in Acts. In five passages in particular 7 [the 120 disciples in Jerusalem, Acts 2:1-4; the Samaritan believers, Acts 8:14-19; the experience of Paul (Acts 9:1-19); 8 Cornelius household, Acts 10:44-48; (cf. 11:15-17 and 15:7-9); and the Ephesian disciples, Acts 19:1-7], they discern a pattern of spiritual activity that explains the vitality and power of those first Christians. Note three things: 1. In four cases, Charismatics argue that Spirit baptism was subsequent to conversion (Acts 2:1-4; 8:14-19; 9:1-19; 19:1-7); 2. In each of these cases a visible spiritual manifestation accompanied Spirit baptism; 3. The most consistent, physical manifestation is the gift of speaking in tongues. In fact, the outpouring of the Spirit also includes the bestowal of a plethora of spiritual gifts (Eph. 4:7-8). 9 To these Paul refers in 1 Corinthians 12 and Romans 12, as well as in other places. The Bible portrays their use as a normal function of the body of Christ, urging believers to seek, desire earnestly, fan into flame, and use them (1 Cor. 12:31; 14:1, 4-5, 39; 2 Tim. 1:6; 1 Pt. 4:10) and to be careful not to neglect them (Rom. 12:6; 1 Cor. 14:39; 1 Thess. 5:19-20). Empowerment for Christian Living and Ministry Most Charismatics claim that the baptism in the Holy Spirit is the key for fruitful Christian living and ministry. Jesus, for example in remarks about the Holy Spirit in general, taught that believers should desire and continually ask for more of the Spirit (Lk 11:11-13). Paul reiterates this advice (Eph. 4:18). Jesus further told His disciples not to begin ministry until they had received the baptism in the Holy Spirit (Lk. 24:46-49; Acts 1:8). 7 As Mark 16:17 has considerable textual problems, I will not add it here. 8 Although Luke does not record that Paul spoke in tongues here, we know that Paul regularly spoke in tongues (1 Cor. 14:18). 9 A full definition of the charismata is outside the scope of this paper. For a review of the charismata, see Part Four: Spiritual Gifts in French Arrington, Encountering the Holy Spirit: Paths of Christian Growth and Service (Cleveland: Pathway Press, 2003) The Baptism in the Holy Spirit 4 BaptoftheHolySpirit3.doc

5 11/6/06 The Baptism in the Holy Spirit Summary The following extract from the August 1981 Assemblies of God Position Paper regarding the baptism in the Holy Spirit serves as a good summary of general Charismatic beliefs: The Baptism is the crisis experience which introduces the believer to the process experience of living a Spirit-filled life. The expression initial physical evidence of the Baptism refers to the first outward sign that the Holy Spirit has come in filling power While speaking in tongues has initial evidential value, it is designed by God to be much more than evidence of a past experience. It also continues to bring enrichment to the individual believer in personal devotions and to the congregation when accompanied by the interpretation of tongues The ability is not achieved through a heightened emotional state or through the repetition of words or phrases. It is not the result of imitating the sounds made by others The believer speaks by the supernatural and motivational power of the Spirit The Initial Physical Evidence of the Baptism in the Holy Spirit, Paraclete, 1982, 2-3. BaptoftheHolySpirit3.doc 5 The Baptism in the Holy Spirit

6 The Baptism in the Holy Spirit 11/6/06 Arguments for the Cessation of the Charismata Cessationism Christian cessationists have long argued that supernatural manifestations of the Holy Spirit, such as miracles, healings, prophecy, and speaking in tongues, ended sometime after the foundation of the Church. Jon Ruthven, who has written extensively on cessationism from the charismatic viewpoint, explains that cessationists believe the charismata were essential for the initiation and spread of the Christian faith, but like scaffolding, they were no longer required after the viable structure and doctrines of the church had been established. 11 Despite evidence to the contrary, both biblically and historically, cessationist beliefs persist. In support of their arguments, cessationists raise the following questions in one form or another. In this section I wish to answer each question to show that the baptism in the Holy Spirit and the charismata are very much for today. Should the Charismata Be Limited to Authenticating Signs? One argument used for the cessation of the charismata relies on an interpretation of the purpose for the gifts. 12 Many consider the events of the Apostolic Age, with its signs, wonders and various miracles, and gifts of the Holy Spirit (He. 2:4) served merely to confirm God s work through the apostles at the beginning stages of the expansion of Christianity. After this initial spread of the gospel, the authenticating purpose ended, and with it the accompanying signs. Jon Ruthven explains: Briefly stated, this position maintains that because the charismata were inseparably linked with qualitatively new revelation from God, these charismata necessarily ceased with the periods of this new revelation. The charismata were accrediting miracles for both the new revelation from God and the individuals presenting it (e.g., prophets and apostles). As these messengers died, the miraculous authentication died with them or with their immediate disciples. 11 Cessationists often cite Ephesians 2:20 to prove a foundational period. Although the Church is indeed built on Christ, apostles, and prophets, this verse was not intended to mean that any of these ministries, nor the charismata, ceased after this period. In fact, Scripture indicates that the ministries of prophets and apostles continue until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ (Eph. 4:13). This perfection will not occur until Christ returns. 12 I find it ironic that those who hold this view are quick to criticize Pentecostals for their hermeneutics of Acts, maintaining that theology cannot be derived from narrative genre, yet here they derive just that. The Baptism in the Holy Spirit 6 BaptoftheHolySpirit3.doc

7 11/6/06 The Baptism in the Holy Spirit The cessationists correctly say that the gifts were authenticating signs. God indeed confirmed the word with signs following (Mk. 16:20; Jn. 14:11; Acts 4:33, 14:3; He. 2:4). 13 Miracles opened doors long closed by skeptical and hardened hearts. However, these passages do not mean that the charismata existed to affirm the apostle s ministry or to make sure that people would regard their words as holy writ (e.g., Warfield, et. al.), but simply that these signs confirm the gospel as an authentic revelation from God. The signs confirmed the spoken Word, not the apostles per se. 14 Pentecostals/Charismatics view this confirmation as pertaining to the power of the gospel (e.g., the word; cf. Acts 14:3), as the gospel must be presented with a demonstration of the Spirit s power (1 Cor. 2:4). In addition, not all New Testament or early church prophecy occurred with any significant link to validating the apostles. For instance, the congregational prophecies at Corinth, as well as those of the other churches (1 Cor. 11:16), were neither recorded nor spoken by only apostles or prophets. Further, when Paul corrects the attitude and prophetic protocol of the Corinthians (1 Cor. 14), he seems to regard prophecy as no validation of their personal status. In truth, the apostles exercised the gifts primarily out of compassion for the suffering or needs of others. Any confirmation purpose existed only on a secondary level. Compassion for human suffering initiated their use a condition and compassion continuing still. God sees the needs of people. He didn t just look at the needs of the early church, or of the few individuals lucky enough to be the first recipients of miracles in their people group but He sees the needs of people of all time. God has compassion on us and purposes to help us. That is why Paul says the gifts should flow out of love to edify us (1 Cor ). Therefore, limiting signs to an authenticating purpose misses the blessing purpose of the gifts. God is not just interested in authenticating His Word; He is a merciful benefactor who garnishes the church with supernatural blessings. 15 Thus, restricting the operation of the gifts to the apostolic age limits the expression of God s compassion. In fact, those who limit the gifts to the authenticating of apostles deny the existence of miracles in this age altogether or only in the rare appearance of God s intervention. In contrast, those of the Pentecostal and Charismatic streams recognize the continued need for alleviating suffering by supernatural means through the charismata and desire to share God s compassionate heart not only in natural but supernatural ways Dale Glass-Hess reminded me that the fact that these signs and wonders were qualitatively different from others who went around practicing them is obvious from passages like Acts 8: Jack Deere could find no verse that said that miracles bore witness to the apostles, confirmed the apostles, or attested to the apostles. See Jack Deere, Surprised by the Power of the Spirit, 104. The one possible exception, 2 Corinthians 12:12, may be better translated, At least, the marks of an apostle were produced in your midst with great fortitude, and were accompanied by signs, portents, and mighty deeds. In this case the marks are distinguishable from the signs, portents, and mighty deeds (contrast NIV). See Murray J. Harris, 2 Corinthians, in Frank Gaebelein, editor, The Expositor s Bible Commentary (Grand Rapids: Zondervan, 1976) 398. Deere also discusses this on pages Nevertheless, there a sense that godly miracles do affirm the legitimacy of the one perfoming them (cf. the ministry of Christ in Jn. 3:2 and 10:38). 15 Jon Ruthven noted, James prescription for healing in 5:14ff., is not provided to accredit the apostles, but to heal anyone who was sick. (See Jon Ruthven, The Cessation of the Charismata: Part Three, Paraclete, Fall 1969, ) The purpose of healing is to benefit those that are sick. 16 I don t mean by this that cessationists have no compassion, or that they don t accomplish much for the Kingdom of God, but only that they limit what God can do. BaptoftheHolySpirit3.doc 7 The Baptism in the Holy Spirit

8 The Baptism in the Holy Spirit 11/6/06 Should Tongues Be Limited to Evangelistic Work? In a similar argument for the cessation of the gifts of the Spirit, some cessationists reason that since the gift of tongues enabled the disciples to speak the gospel in foreign languages (Acts 2), then speaking in tongues should operate only as xenolalia for evangelistic outreach. They reason that since this does not occur today, then the tongues spoken today must be invalid. Although the charismata certainly provide proof of Christ s testimony, and the visitors to Jerusalem during Pentecost certainly heard the wonders of God in their native languages, we should not take Acts 2 as the only or even primary instruction on the use of tongues. Paul makes it clear in 1 Corinthians that tongues can also be unrecognized, and possibly the language of angels (1 Cor. 13:1; 14:14). 17 He shows in chapter 14 that tongues should be used in the congregation with the accompanying gift of interpretation for the general edification of believers (1 Cor. 14:4-5; 18). In addition, it appears from 1 Corinthians 14:14 and that Paul used tongues in his personal devotions, without outreach in mind. 18 Does Prophecy Add to Scripture? Since cessationists believe that the charismata only affirmed those whose word became Scripture (apostles or their close associates), they believe that the gifts have ceased because no new revelation (that is, revelation as Scripture) can be so affirmed since the canon is effectively closed. First of all, the argument of cessationists that prophecy equals Scripture fails to recognize the Old Testament precedent that not all prophetic word was recorded as Scripture. In many cases, without recording the content, the Scriptures state simply that the prophets spoke (?????). Secondly, such a conclusion misses the difference between revelation that equals Scripture, which is a completed process, and revelation that applies the Word and Christ s current directives to the Church, especially in and through the form of the charismata. Jon Ruthven explained: By demanding strict evidentialist function for miracles, Warfield [a cessationist defender] confuses the sufficiency of revelation, that is, the unique historical manifestation of Christ and essential Christian doctrine, with the ongoing means of communicating, applying and actualizing that revelation via such charismata as prophecy and miracles Evidently angels were understood to have heavenly dialects. See the Testament of Job Also see the discussion in Gordon Fee, The First Epistle to the Corinthians in F. F. Bruce, editor, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1987) Nevertheless, Paul may have simply used hyperbole in this verse. 18 It is interesting that early Pentecostals regarded this evangelistic purpose for tongues as foremost. See for instance, the testimonies of several who experienced the revival at Azusa street as recorded in The Apostolic Faith newsletter of the revival (e.g., September 1906 volume: Tongues Convict Sinners and Russians Hear in Their Own Tongue. ) 19 Ruthven, The Baptism in the Holy Spirit 8 BaptoftheHolySpirit3.doc

9 11/6/06 The Baptism in the Holy Spirit In fact, most New Testament prophecy falls within the category of congregational edification. Max Turner notes that there is little evidence that prophecy played a major part in the development of theology, rather than in the more specific guidance and pastoral oversight of the congregations. 20 Jon Ruthven made the following analogy: Just as sound and inspired preaching applies, but does not change, the all-sufficient Scripture, so true gifts of prophecy, knowledge or wisdom reveal human needs, directing them to God s truth within the eternally-sealed limits of the biblical canon. In other words, both preaching and prophecy may reach a great level of inspiration, but neither adds to Scripture. 21 Both are necessary for the ongoing revelation and application of the Word of God and Christ s current ministry to the Church. Thirdly, Scripture seems to proffer different levels of inspiration in New Testament prophecy due to the expectancy of different levels of accuracy and authority. For example, Paul admonishes caution when examining prophecies in 1 Thessalonians 5:19-22 to only keep what is good. He reminds the prophets at the church of Corinth to carefully examine the prophetic word (1 Cor. 14:29). In 1 Corinthians 13:8-13 Paul likewise suggests that prophecy and tongues are partial, somewhat fuzzy now, as in a dull mirror, and not perfectly clear. Paul also seems to mean that different levels of inspiration exist when he says that we prophesy according to our measure of faith (Ro. 12:6). Scripture demonstrates the incomplete nature of New Testament prophecy 22 in the various prophecies given to Paul as he returned to Jerusalem (Acts 19-21). Some believers sensed by the Spirit the impending danger and tried to persuade Paul through the Spirit not to continue (Acts 20:23; 21:4). In contrast, Paul understood the Spirit s leading to continue despite the danger (Acts 19:21; 20:22-23). Evidently, the believers had gone beyond what the Spirit was saying and added their own interpretation. The prophet Agabus more accurately portrayed the danger, but that Paul would continue and be arrested (Acts 21:11). Paul clearly tested the prophetic word and separated what was by the Spirit and what was merely human inference Max Turner, The Holy Spirit and Spiritual Gifts (Peabody: Hendrickson Publishers, 1996) 220. Perhaps the one major exception to this would be the Apocalypse, which is special vision/prophecy (Rev. 22:7, 10, 18-19). 21 Although they may at times overlap, prophecy is not preaching. Prophecy may include exhortation and teaching, and preaching may at times include prophecy. However, the Bible makes a clear distinction between kerygma (preaching) and prophetes (prophecy) that we do well to observe. 22 This differs from the requirement of complete accuracy of Old Testament prophecy/prophets which demanded strict judgment by stoning for inaccuracy (Deut. 13:1-5; 18:20-22). The fact that Old Testament prophets were few in number in comparison to the New Testament prophetic community, where all may directly hear from God, may partly explain the difference in judgment for error. Though it does not appear that Paul required punishment for those who made mistakes in their prophetic word, as the Old Testament requirement of stoning, we should also note that stoning is no longer the method in the New Testament for handling sin in the Church. Scripture demonstrates this when Paul did not instruct the Corinthians to stone the man caught in incest (which was required in the Mosaic law), but rather to have him excommunicated (1 Cor. 5). This provided a warning to the brethren and encouraged repentance in the sinner. How Paul handled sin in the New Testament should inform us on how to deal with false prophets. But there is a difference in the inspiration/authority between Old Testament and New Testament prophecy and between judging a prophet to be false and evaluating the prophecies of those already accepted by the congregation as we find in the above passages. (See Wayne Grudem, The Gift of Prophecy in the New Testament and Today, rev. ed. (Wheaton, Ill.: Crossway, 2000) For further discussion of this see Grudem, The Gift of Prophecy in the New Testament and Today. BaptoftheHolySpirit3.doc 9 The Baptism in the Holy Spirit

10 The Baptism in the Holy Spirit 11/6/06 The fact that prophecy was to be judged and that it is now only in part, denotes a certain lesser level of inspiration than that of Scripture, which is alone totally authorative. As such, prophecy must be judged by Scripture, and not added as a second canon. What Impact Does Historical Genre Have on Our Understanding of the Baptism in the Holy Spirit? Scripture affirms that its narrative literature has doctrinal value, for all Scripture is useful for teaching (instruction, 2 Ti. 3:16). 24 Christians have long used biblical narrative literature in this manner. 25 However, many Christians differ over the extent to which the events in historical literature have pattern value and to what extent they are therefore normative. This bears on one s view of the baptism in the Holy Spirit since the manner in which the Holy Spirit fell upon believers as recorded in Acts forms the basis for the modern Charismatic view of the reception of the Holy Spirit. Cessationists argue that since one must not derive doctrine from narrative literature (at least not beyond a broad sense), one cannot conclude that the events involving the baptism in the Holy Spirit are normative. The problem with determining patterns arises when one considers the varied actions of those in the early church. Gordon Fee put it this way: In fact it is our lack of hermeneutical precision as to what Acts is trying to teach that has led to a lot of division one finds in the church. Such diverse practices as the baptism of infants or of believers only, congregational and episcopalian church polity, the necessity of taking the Lord s Supper every Sunday, the baptism in the Holy Spirit accompanied by speaking in tongues, the selling of possessions and having all things in common, and even ritual snake handling (!) have been supported in whole or in part on the basis of Acts. 26 While I think we can dispense with the extreme cases, determining what is theological and normative in narrative literature requires great care and often lies more on the side of the art of hermeneutics, rather than on the side of the science of hermeneutics. This is partly due to the fact that the authors of holy writ did not always tell us what is normative, especially in narrative literature. Regarding the narrative genre of Acts, Roger Stronstad noted: In interpreting the Book of Acts, Pentecostals tend to emphasize the theological character of the narratives and de-emphasize their historical uniqueness. On the other hand, those who respond to their methodological challenge maximize the historical character of the narratives and minimize their theological character διδασκαλίαν. (See 1 Tim. 4:13.) 25 See several examples in Jack Deere, Surprised by the Power of the Spirit, Gordon Fee and Douglas Stuart, How to Read the Bible for All Its Worth (Grand Rapids: Zondervan, 1982) 88. See Gordon Fee, Gospel and Spirit: Issues in New Testament Hermeneutics (Peabody: Hendrickson, 1991). 27 Roger Stronstad, The Charismatic Theology of St. Luke (Peabody: Hendrickson Publishers, 1984) 5. The Baptism in the Holy Spirit 10 BaptoftheHolySpirit3.doc

11 11/6/06 The Baptism in the Holy Spirit Charismatics have responded that many actions of the New Testament Christians recorded in Acts differ from Spirit baptism in that they often don t reoccur nor are they divinely initiated. In contrast, the baptism in the Holy Spirit was an explicit directive of Christ (Acts 1:8) and follows a reoccurring pattern. Beyond these differences, narrative literature contains more than just a recitation of random events. Theology is often worked out through the lives of Biblical characters. To take an example from Old Testament narrative, retribution theology stands behind the Chronicler s theological method. Thus the Lord declares, You have abandoned me; therefore I now abandon you (2 Chron. 12:5). Severe consequences resulted from turning from God and the Chronicler depicts these in the reigns of several kings. 28 In other words, the narratives show specific events having theological value. In addition, Paul viewed OT narrative as theological (2 Tim. 3:16-17; Ro. 15:4), and the writer of Hebrews draws upon Old Testament narrative as an example for us, who must not fall by following their example of disobedience (He. 3:7-4:11). French Arrington commented: As the Old Testament narratives served as instructional lessons, the historical accounts about the outpouring of the Holy Spirit in Acts are intended by Luke to instruct the church on the normative for Christian experience. 29 In many ways narrative is Scripture s more dominant way of doing theology. Further, we observe in 1 Cor. 10:1-13 that narrative can have illustrative and pattern value. The journeys of Israel represent (at least as a type ) our spiritual journey and occurred as examples and were written down as warnings for us (vs. 11). We must remember that Scripture has always had application as its purpose and intent (Ro. 4:23-24; 15:4; 1 Cor. 9:8-10, 10:11). 30 Therefore, Biblical narrative contains much that is theological, revelatory, and ethical. Beyond the theological value, we must remember that narrative literature contains other genre normally understood to be didactic. For instance, narratives may contain declarative, theological statements, such as commands, sermon admonitions, and doctrinal conclusions. Alan Johnson noted that much of the so-called didactic is occasional and much of the historical is designed to teach 31 For example, some of Paul s most effective teaching is given by personal testimony that is a description of his own experiences. 32 Especially when didactic portions of narrative combine with examples, it is quite reasonable to see that an author intends a normative pattern. 28 See Raymond Dillard, The Reign of Asa (2 Chronicles 14-16): An Example of the Chronicler s Theological Method, Journal of the Evangelical Theological Society, vol. 23, no. 3, (September 1980) Arrington, Encountering the Holy Spirit, See George W. Knight, III, The Scriptures Were Written for Our Instruction, Journal of the Evangelical Theological Society, vol. 39, no. 1, (March 1996) On the latter, see 1 Corinthians 10: Alan Johnson, Normativeness in Scripture: Response, in Earl Radmacher and Robert Preus, editors, Hermeneutics, Innerancy, and the Bible: Papers from ICBI Summit II, (Grand Rapids: Zondervan, 1984) 277. BaptoftheHolySpirit3.doc 11 The Baptism in the Holy Spirit

12 The Baptism in the Holy Spirit 11/6/06 It is upon the declarative statements of Acts 2:15-17, 33, and that I believe Pentecostals/ Charismatics are correct in seeing the subsequent outpourings recorded in Acts as following the initial pattern (at least substantially) and that this pattern continues throughout this age (the latter days before the Eschaton). Peter quotes Joel and then applies it universally: The promise is for you and your children and for all who are far off for all whom the Lord our God will call. 33 What else can Peter mean but that such outpourings continue from generation to generation? Roger Stronstad has demonstrated that Luke and Acts, as a single, two-volumed composition, have great theological continuity, especially regarding the theme of the Holy Spirit. 34 Some examples of this continuity are: that Christ s disciples may pray for more of the Holy Spirit (Luke 11:11-13); Christ s commands to the disciples to wait until they received this promised outpouring (Luke 24:46-49; Acts 1:4-5); that Peter declared in an impromptu sermon (quoting Joel in one case) that this experience was to continue in the charismatic community throughout the last days (Acts 2:15-17, 33, 38-39). Stronstad further notes that a paradigmatic narrative is one that has normative features for the mission and character of God s people living in the last days. He cites the following example: Finally, just as the anointing of Jesus (Luke 3:22; 4:18) is a paradigm for the subsequent Spirit baptism of the disciples (Acts 1:5; 2:4), so the gift of the Spirit to the disciples is a paradigm for God s people throughout the last days as a charismatic community of the Spirit a prophethood of all believers (Acts 2:16-21) heirs to the charismatic ministry of Jesus Arrington makes the following observation regarding the passage from Joel: In the Old Testament the promise of the Spirit had two aspects: the indwelling of the Spirit through regeneration (Ezekiel 36:25-27) and the empowering of the Spirit (Joel 2:28, 29) Luke focuses primarily on the second aspect of the promise: the anointing of the Spirit for powerful witnessing. See Encountering the Holy Spirit, Roger Stronstad, The Charismatic Theology of St. Luke (Peabody: Hendrickson Publishers, 1984). 35 Ibid., 8 and 62. The Baptism in the Holy Spirit 12 BaptoftheHolySpirit3.doc

13 11/6/06 The Baptism in the Holy Spirit Further, Paul Elbert reminds us that Luke-Acts is not just general history, but pragmatic instruction 36 to Theophilus (Luke 1:1-4), very much in keeping with the narrative-rhetorical tradition of Luke s time. 37 He notes: Theophilus, a spiritual reader, will approach Luke s double work as a text for life, interested in how Luke will guide him into improving his own spiritual life, encouraging him to fully participate therein in collaboration with the Holy Spirit. As in the Hellenistic school and rhetorical traditions, where the teacher s life provides a moral paradigm for emulation, so too here, in Luke s mind, the tradition in the life of Lukan characters provides the reliable pneumatological paradigm for Christian expectation. 38 Thus we see an intentional Charismatic theology behind Luke s narratives and a definite paradigmatic purpose. This lends strong support to those who see normative value in baptism in the Holy Spirit events in Acts. When we add in the declarative statements, we have solid ground for accepting these events as patterns for the continued outpourings of the Holy Spirit. We may construe such Spirit-directed events within such a charismatic-positive backdrop, as normative since these workings go beyond random human events to God-orchestrated and author-intended patterns Κατηχήθης. This catchword and the preface points directly to the polemical and pragmatic purpose underlying Luke s historiography. 37 Paul Elbert, Towards and Understanding of Luke s Expectations for Theophilus Regarding the Lukan Gift of the Holy Spirit. Paper delivered to the 29 th Annual Meeting of the Society for Pentecostal Studies, Northwest College, March 2000, 2. Jack Deere also noted that the Church has a long tradition of deriving doctrine from Acts. See Jack Deere, Elbert, 7, Fee argues that Luke s broader intent as narrative was to show how the church emerged as a chiefly Gentile worldwide phenomenon and how the Holy Spirit was ultimately responsible for this phenomenon. He warns us not to make incidental matters out to be primary. Nevertheless, if Luke s intent is in fact to portray normal life in the Spirit, as I believe it is, then we should accept the whole package as it is described, not just the overall thrust. Besides, without the details, there is no broader intent. Luke s baptism in the Holy Spirit events are consistent with his overall intent. See Gordon D. Fee, Gospel and Spirit (Peabody: Hendrickson Publishers, 1991) BaptoftheHolySpirit3.doc 13 The Baptism in the Holy Spirit

14 The Baptism in the Holy Spirit 11/6/06 Normativeness and Tongues as the Initial Evidence We may conclude that when an event of theological import occurs within such an author s positive portrayal, that the event may happen that way again. When the same event occurs twice or three times, we may further conclude that it will most likely happen that way again and that it is less likely to happen differently. This is especially true of God-initiated ones. We may not be able to say dogmatically that Luke intented to show a pattern, since he never directly states such a fact, but neither can we say that it wasn t his intent either. But the weight of evidence favors the author s intent to show a pattern and it seems best to understand it that way. 40 For instance, several of the events surrounding the coming of the Spirit on the Day of Pentecost (Acts 2:1-4) never repeat again (though Paul may mean that in Acts 10:44-48). The violent blowing wind, the tongues of fire, and the fact that many foreigners understood the tongues are not repeated again in Acts (also see the shaking of the place of prayer in Acts 4:31). Although we do not know for certain that these signs repeat, they seem to be unique and exceptional. We may conclude that such events may happen that way again (and there have been some instances in the Pentecostal movement where they may have occurred), but that speaking in tongues, which clearly repeats again and again when believers receive the baptism in the Holy Spirit, will most likely happen again during such an outpouring and not happen differently. This brings us to the Pentecostal/Charismatic belief that tongues is the initial evidence of the reception of the baptism in the Holy Spirit. Of the five occasions where people received the baptism in the Holy Spirit in the Book of Acts, three give details. In cases where details are included, various phenomena are indicated, such as sound of wind, tongues as of fire, prophecy, and speaking in tongues. The only phenomenon which occurs each time details are given, however, is speaking in tongues. 41 Further, if we look closely at the outpouring of Acts 2, we note that whereas the rushing wind filled the room and the tongues of fire sat upon each of them, the one evidence that the Spirit had filled the disciples, was speaking in tongues. This becomes an enormous precedent! We can conclude that the reception of the baptism in the Holy Spirit most likely happens with the evidence of speaking in tongues, and less likely happens differently. 40 Another rule of thumb regarding normativeness in narrative literature has to do with one event negating or taking precedence over a previous one. If a certain event (even in principle) is negated by another event that supercedes it, we may conclude that the first event most likely won t happen again in that manner, but will follow the pattern of the second. For instance, Fee asks if the selection of disciples by casting lots in Acts 1:23-26 is normative. As we read through Acts we see that this action took place before the outpouring of the Holy Spirit at Pentecost (Acts 2), and that the selection of disciples for service in Acts 6 was done by consensus (choosing those full of the Spirit ) and in Acts 13 the selection was by the voice of the Spirit (presumably through prophecy). According to our rules of thumb, we conclude that the method of choosing believers for ministry could happen in any manner above, but will most likely happen according to the latter two examples since they supercede the first. (See Gordon Fee, Gospel and Spirit [Peabody: Hendrickson, 1991] 88.) 41 The Initial Physical Evidence of the Baptism in the Holy Spirit, Paraclete, 1982, 2-3. Extract from the Assemblies of God Position Paper, August The Baptism in the Holy Spirit 14 BaptoftheHolySpirit3.doc

15 11/6/06 The Baptism in the Holy Spirit Although not always identical in all of the particulars, the baptism in the Holy Spirit events in Acts contain supernatural manifestations of the Spirit. Without these manifestations, the events would be non-existent. It would be the same as saying, Well, I think I felt the presence of God, therefore I must be baptized in the Holy Spirit. What evidence is that? Would the Jewish Christians have been convinced of the outpouring on the Gentiles by such a hollow declaration? I think not. Luke records that they were convinced by supernatural evidence, and the consistent evidence was speaking in tongues (Acts 10:44-48). The problem with saying that there is no consistent evidence derived from the pattern of events in Acts leaves one floundering for any evidence at all. To say that prophecy might also be initial evidence is biblically possible, but I know of no one who prophesies who doesn t speak in tongues nor do the examples in Acts. 42 Scholars may debate the issue of normativeness in narrative literature, but Charismatic pastors don t have the luxury when it comes to guiding their flock into the experience of living a Spiritfilled life. They need to know if a Christian has been Baptized in the Holy Spirit or not. Pastorally, putting into practice the idea that tongues isn t the initial evidence, or that no definite evidence exists, is unpractical and unworkable. Donald Gee commented on this some years ago: The special value of believing in speaking with other tongues as the initial evidence of the Baptism with the Holy Spirit lies in the fact that it makes receiving the gift of the Spirit properly definite, and removes any uncertainty about a matter concerning which every Christian needs to know precisely where he stands. This one sign settled the matter for those who were astonished because Gentiles received the Spirit equally with Jews (Acts 10:45-46). They asked no further questions but received them forthwith. 43 It is my opinion that Luke-Acts shows the continuation of the charismatic ministry of Christ in the Church, and that consistent, supernatural evidence, especially speaking in tongues, revealed the presence of the Spirit. 42 Arrington argues that the phrase and prophesied [Acts 19:6] does not mean an additional or optional sign of Spirit baptism. He points out that the Greek correlative conjunctions τε κα can be translated, Not only did they speak in tongues, but they also prophesied. (See Encountering, , note 9.) Thus showing that tongues was the initial evidence, though they also prophesied. If I may also speak from a century of history, the initial evidence of the baptism in the Holy Spirit has been proven to be speaking in tongues over and over again. (For example, I remember one young man who had recently given his heart to the Lord. We took him to a local pool to get baptized and when he came up out of the water, he immediately spoke in tongues, then he prophesied. It all happened one right after the next, but there was no doubt regarding his Spirit baptism!) 43 Donald Gee, God s Great Gift (Springfield: Gospel Publishing House, 1972) BaptoftheHolySpirit3.doc 15 The Baptism in the Holy Spirit

16 The Baptism in the Holy Spirit 11/6/06 Spirit Baptism Occurring Subsequent to Conversion Not only do Pentecostals/Charismatics believe that tongues is the initial evidence of the baptism in the Holy Spirit, but also they believe that Spirit baptism is distinct from and subsequent to salvation. Again, of the five occurrences of the baptism in the Holy Spirit in Acts, four show subsequence: 1. The disciples at Pentecost were already converted, and thus indwelt with the Holy Spirit. 2. Paul was saved on the road to Damascus but later filled with the Spirit (Acts 9:17). 3. The twelve disciples in Acts 19:1-7 were clearly baptized believers before they received the baptism in the Holy Spirit. 4. The Samaritans (Acts 8:14-19) were baptized into the name of the Lord Jesus and immediately after their baptism, Peter and John placed their hands on them to receive the [baptism of the] Holy Spirit. (Although Luke specifically says that they received the Holy Spirit, I take him to mean that they have not received the baptism in the Holy Spirit. In other words, Luke abbreviates the term. Since only believers should be water baptized, they must have already received the Holy Spirit. Taking Luke to mean Spirit baptism thus best fits the events.) Although Spirit baptism immediately followed conversion in this case, it nonetheless follows conversion. French Arrington has proposed an important distinction between conversion and Spirit baptism. He notes that Scripture differentiates the two events by who is doing the baptizing and what a believer is being baptized into. Conversion is a baptism by the Holy Spirit into one body the body of Christ (1 Cor. 12:13; cf. Ro. 6:3, Gal. 3:27). Spirit baptism occurs when Christ baptizes a believer into the Holy Spirit (Acts 2:33). 44 Thus we have: Event Baptism By (Agent) Into (Result) Conversion The Holy Spirit (1 Cor. 12:13) Christ (The Body of Christ) Spirit Baptism Jesus Christ (Mt. 3:11; Acts 2:33) The Holy Spirit Arrington wrote: By the agency of the Spirit, we are plunged into Christ at the moment of conversion. When we receive the Pentecostal experience of Spirit baptism, we are baptized by Christ in the Spirit, but when we receive Christ we are incorporated into or united with the community of believers by the Holy Spirit. 44 See the discussion in French Arrington, Encountering the Holy Spirit, Arrington bases his interpretation on translating the Greek preposition en in 1 Corinthians 12:3, 9, and 13 according to the instrumental by of the dative case. See the NIV. The Baptism in the Holy Spirit 16 BaptoftheHolySpirit3.doc

17 11/6/06 The Baptism in the Holy Spirit It should not be unreasonable to conclude, therefore, that the baptism in the Holy Spirit is for believers today as a subsequent experience to salvation, and that speaking in tongues is the initial evidence of its reception. Is There a Lack of Biblical Evidence about Tongues? Some argue against the importance of speaking in tongues because only a few passages in Acts and 1 Corinthians deal with the subject. They reason that since the subject of tongues receives rare mention, it is not important. Leaving aside for the moment the argument one could make that Luke and Paul wrote considerably about speaking in tongues, we need to realize that the above argument does not adequately address the ad-hoc nature of the epistles. Merton Bell, Jr., fittingly addressed this issue: Perhaps it would be helpful here to review the discussion on the Lord s Supper and the resurrection of Christ by J. G. Machen in The Origin of Paul s Religion: Some things are omitted from the Epistles, therefore, not because they were unimportant, but on the contrary just because they were fundamental; instruction about them had to be given at the very beginning and except for special reasons did not need to be repeated. Except for certain misunderstandings which had arisen at Corinth, for example, Paul would never have set forth in his Epistles the testimony by which the fact of the resurrection of Jesus was established. So it is also with the account of the institution of the Lord s Supper in 1 Corinthians 11:23f. That account is inserted only because of certain abuses which happened to arise at Corinth. Elsewhere Paul says absolutely nothing about the institution of the Supper. 45 In concluding this section, Machen asks the question, May there not then have been other things just as prominent in Paul s teaching which are not mentioned at all? Machen reminds us that in his Epistles, Paul addressed himself to special needs of the churches. He then concludes, It cannot be argued, therefore, that what is not mentioned in the Epistles was not known to the apostle at all. Likewise it should not be argued, nor should it be implied, that the relatively little emphasis in the New Testament concerning tongues means this gift was of little importance (or was limited to the Corinthian church). It is more accurate to conclude on the basis of the nature of Paul s letters that as far as we know only at Corinth was the gift of tongues abused J. G. Machen, The Origin of Paul s Religion (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1925) Cited in Merton Bell, Jr., The Nature and Purpose of Tongues, Paraclete, Summer 1977, Bell, 19. BaptoftheHolySpirit3.doc 17 The Baptism in the Holy Spirit