THE MEANING AND PURPOSE OF SPIRIT-BAPTISM AND THE CHARISMS

NOTES

• Barrett , D. B. 1988 . International Bulletin of Missionary Research “The Twentieth-Century Pentecostal/Charismatic Renewal in the Holy Spirit, with Its Goal of World Evangelization”, 12(July 1–10. In this article, “pentecostal” refers to those churches which, accentuating the baptism in the Spirit, have been established independently from the historical mainline traditions. Christians who have remained within these traditions, yet are conscious of having received their Spirit-baptism, are called “charismatic”. See also J.-J. Suurmond, “Een introductie tot de charismatische vernieuwing”, Kerk en Theologie, 40(1989)33–50.
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• 1988 . Treasures Old and New. For an extensive survey, see H.I. Lederle, Interpretations of “Spirit-Baptism” in the Charismatic Renewal Movement. Peabody
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• 1974 . Death. It is, therefore, for both christological and anthropological reasons that the problem of death requires an answer. See also E. Jüngel, The Riddle and the Mystery. Philadelphia, 27–29.
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• 1974 . New York 1973.
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• 1954 . Ibid. see esp. the chapters “The Psychoanalyst Kierkegaard” (67–92) and “Otto Rank and the Closure of Psychoanalysis on Kierkegaard” (159–175). The following works by Kierkegaard are important: The Concept of Dread. Princeton 19572; Fear and Trembling, Sickness unto Death. New York. For Rank, see esp.: Beyond Psychology. New York 1958; Modern Education. A Critique of Its Fundamental Ideas. New York 1968; Art and Artist. Creative urge and Personality Development. New York 1932.
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• Tillich , P. 1967 . Systematic Theology. Vol. 2 , Chicago, vol.,25,34–36,66–78. On our inability to either accept or refuse this condition, related to moral evil, see also J. Maritain, “Man and the Human Condition”, Challenges and Renewals. J.W. Evans and L.R. Ward (eds.) Cleveland 1968, 369–376 (repr. from Moral Philosophy. New York 1964, 452ff.)
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• 1981 . The Transforming Moment. For the crucial role of the terror of death (“existential negation”) in human development, see J.E. Loder, Understanding Convictional Experiences. San Fransisco, 165–170.
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• Becker . 1978 . 1–6,153. The term eros is here neither used in an exclusively sexual sense, nor in absolute antithesis with the idea of agape. Both concepts are rather seen as polarities (self-directedness vs. other-directedness) within a basic unity. Cf. J.B. Nelson, Embodiment. An Approach to Sexuality and Christian Theology. Minneapolis, 110–114.
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• The Idea of the Holy. An Inquiry into the Non-Rational Factor in the Idea of the Divine and Its Relation to the Rational. London 19502. This ‘creature-feeling’ was Otto's substitute for Schleiermacher's ‘feeling of dependence’, see 8–11, 19–20.
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• Becker . 151–155. The author stresses, that the motive of agape not only springs from fear, but also from the positive desire for self-expansion.
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• Berkhof , H. 1977 . Nederlands Theologisch Tijdschrift Cf., “Pleidooi voor heteronomie”, 31(26–44.
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• Becker . 127–158 passim. No one can look at his or her own death for long. If, therefore, many modern people lack a sense of their need for redemption, as A. J. Hultgren (Christ and His Benefits. Christology and Redemption in the New Testament. Philadelphia 1987, 193) observes, this is due to the effectiveness of their repression techniques, rather than to their courage. Cf. E.M. Pattison, “Attitudes toward Death”, The Experience of Dying. E.M. Pattison (ed.) Englewood Cliffs 1977, 5–17.
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• Berkhof , H. 1977 . Christ and the Powers. Cf. Scottdale
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• 1980 . Commentary on Romans. E. Käsemann, G.W. Bromiley (ed.) Grand Rapids, 36–52. F. Nietzsche powerfully criticized the fearful ressentiment which leads to a slave mentality, striving to protect its own life at all costs. He was also one of the first authors to notice the degree in which human evil is a result of distress and virtue the fruit of a sense of well-being. Seethe chapter “Four Great Errors”, Twilight of the Idols. R.J. Hollingdale (ed.) Harmondsworth 1968, 47–54. Furthermore, Beyond Good and Evil, On the Genealogy of Morals, in Basic Writings of Nietzsche. W. Kaufmann (ed.). New York 1968, 394–398 and 460–492.
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• Becker . 1965 . Ethics. 176–207. On character, see 47–66. D. Bonhoeffer, writing about “the idolization of death”, remarks that “To clutch at everything or to cast away everything is the reaction of one who believes fanatically in death”. E. Bethge (ed.) New York, 79.
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• Brown , N. O. 1959 . Life Against Death. See esp. The Psychoanalytical Meaning of History. New York.
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• In his novel The Unbearable Lightness of Being. San Fransisco 1984, part 6, Milan Kundera observes that the inauthentic character (Kitsch) of the cultural expressions of atheistic totalitarian states is explained by the fact that the latter have no answer to the problem of death. Kitsch, so Kundera writes, is a draught-screen which serves to hide death.
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• Buber , M. 1970 . I and Thou. Cf. W. Kaufmann (ed.) New York, 53–122.
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• 1965 . Group Psychology and the Analysis of the Ego. S. Freud not only coined the term “transference”, but also classically formulated its importance for group psychology. See his New York
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• Becker . 175. For a discussion of mental illness as the failure of heroic death-transcendence, see 208–252. Becker's conclusions largely correspond with Loder's findings that it is through the loss of the self-affirming parental “face”, that the child, confronted with nothingness, develops an autonomous ego. Thus based on self-defense, and longing for the primal face, the ego both fears absorption (agape) and rejection (ems) by the partner whom it makes to represent the lost parental face. Both threats make it impossible for the ego to lower its defenses, preventing imtimate relationships. Only when the longing for the primal face is satisfied in an experience of Christ (agape), the face of God which not even in death will go away, is the ego set free from the tendency to try to make the partner into the primal face. Thus it receives the courage to take the risk of love and give itself to the other (ems). See Loder, 161–187.
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• Tillich , P. 1952 . The Courage to Be. Cf. New Haven
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• See , P. 1934 . Revue des Sciences Philosophiques et Théologiques van Imschoot, “l'Action de l'Esprit de Jahvé dans l'A.T.”, 23(553–587; L. Neve, The Spirit of God in the Old Testament. Tokyo 1972, 14–57, 63–78 passim.
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• Welker , M. 1989 . Theology Today “The Holy Spirit”, 46(5–14.
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• Baptism in the Holy Spirit. The main thesis of J.D.G. Dunn's A Re-Examination of the New Testament Teaching on the Gift of the Spirit in Relation to Pentecostalism Today. Philadelphia 1970, still stands as the most satisfying interpretation of the data of the Second Testament. Spirit-baptism is the crucial event in the conversion-initiation process and can neither be viewed as a second experience distinct from (and often seen as subsequent to) conversion (the pentecostal view), nor be identified with the rite of water-baptism or confirmation (the sacramentalist view).
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• Daly , R. J. 1978 . The Origins of the Christian Doctrine of Sacrifice. Vol. 1 , Cf. Philadelphia; G.R. Beasley-Murray, “Baptism”, New International Dictionary of New Testament Theology. C. Brown (ed.) Grand Rapids 1981, vol., 144–153.
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• 1979 . Reinigungsgericht Not judgment in the sense of total annihilation, but judgment as a is in view. See e.g. K. Nielsen, “Das Bild des Gerichts (Rib-Pattern) in Jes. I-XII”, Vetus Testamentum, 29(309–324.
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• Dunn , J. D.G. 1972 . Novum Testamentum Cf., “Spirit-and Fire Baptism”, 14(86–92; E. Schillebeeckx, Jesus. An Experiment in Christology. New York 1979, 135.
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• Yates , J. E. 1963 . The Spirit and the Kingdom. London. See also C. Brown, Miracles and the Critical Mind. Grand Rapids 1984, 300–325.
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• 1983 . The Miracle Stories of the Early Christian Tradition. As miracle-worker, Jesus uniquely combined the apocalyptic expectations of a universal, future salvation and its proleptic realization in the present through miracles. As such, the latter symbolize “a radical refusal to submit to the experienced negativity of human existence”. G. Theissen, Studies of the New Testament and its World. J. Riches (ed.) Philadelphia, 278, 302. Since the Spirit of God is considered practically synonymous with the Kingdom of God (cf. Isa 32:15–17, where the Spirit itself is the eschatological salvation; Luke 11:20 [“finger of God” symbolizes “Spirit of God”]; Rom 14:17), miracles express in the here and now the work of the eschatological Spirit, actualizing and liberating nature. Cf. Brown, 300–325; W.M. Thompson, The Jesus Debate. A Survey & Synthesis. New York 1985, 195.
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• Fitzmyer , J. A. 1985 . The Gospel According to Luke X-XXIV. Vol. 28 , Cf. Anchor Bible vol.A. New York, 994–997. The gospels clearly convey that Jesus' real battle was with his fear of death (Gethsemane) and with his estrangement from God (Mark 15:34).
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• Cf. Thompson, 229.
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• Hamilton , N. Q. 1957 . The Holy Spirit and Eschatology in Paul. Scottish Journal of Theology. See also Occasional Papers no.6. Edinburgh, 12–15. It was through their experience of the Spirit that the early Christians perceived the redemptive power of Jesus' death and resurrection. See Hultgren, 20, 23.
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• Romans Cf. Käsemann, 225–229, who interprets these verses in the context of charismatic (“enthusiast”) worship.
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• Hester , J. D. 1968 . Paul's Concept of Inheritance. See also A Contribution to the Understanding of Heilsgeschichte. Scottish Journal of Theology Occasional Papers no.14. Edinburgh, pp.60–67, 88ff., 92–104.
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• Brown , R. E. 1967 . New Testament Studies Cf., “The Paraclete in the Fourth Gospel”, 13(1966–1967)132 passim. In Jewish thought, paraklesis designates the life to come while, in Paul, it denotes the present experience of the eschatological life in the Spirit (cf. 2 Cor 1:5–7). See R.C. Tannehill, Dying and Rising with Christ. A Study in Pauline Theology. Beiheft zur Zeitschrift für die Neutestamentliche Wissenschaft 32. Berlin, 91–98.
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• 1985 . Reality and Scientific Theology. Theology and Science at the Frontiers of Knowledge no.1. Edinburgh, 134.
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• Gelpi , D. L. 1978 . Experiencing God. A Theology of Human Emergence. New York, 38f., 76–80 passim; E. Schillebeeckx, Christ. The Experience of Jesus as Lord. New York 1981, 30–64; Loder, 20–27, 68–73.
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• McDonnell , K. 1982 . Theology Today See also, “The Determinative Doctrine of the Holy Spirit”, 39(160. The failure of the church to be a locus of God-experience, explains much of the powerlessness of resurrection belief today. Cf. Jüngel, 36–40; W.J. Hollenweger, “Towards a Church Renewed and United in the Spirit”, The Church is Charismatic. The World Council of Churches and the Charismatic Renewal. A. Bittlinger (ed.) Geneva 1981, 24.
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• Baptism in the Holy Spirit, passim. Cf. Dunn, The suspicion with which most churches look at experience, is the reason why many consciously experience their Spirit-baptism only later on in their Christian life. This gave rise to the pentecostal “two-stage” theory (viewing Spirit-baptism as distinct from conversion/regeneration), which seems to be an exegesis of experience, rather than of Scripture.
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• Hermann , I. 1961 . Kyrios und Pneuma. Vol. 2 , Studien zur Christologie der paulinischen Hauptbriefe. Studien zum alten und neuen Testament 2. München, 66 passim. Cf. Tillich, Systematic Theology, vol., 67.
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• 1979 . The Spirit in the Church. Karl Rahner writes that “Experience of the Spirit and sharing in the victorious death of Jesus…are one and the same thing”. “Experiencing the Spirit”, New York, 26. Spirit-baptism is, therefore, also described as an immersion in the blood of Jesus (e.g. Heb 9:13–14; 1 John 1:7; 5:5–8; Rev 1:5–6; 7:14; 1 Pe 1:2). To the Hebrew mind, blood (dam) signified both life (Lev 17:14) and, when shed, death (Lev 17:3–4). In view of the purport of Spirit-baptism, as the event in which Christ generously allows us to share in his death and resurrection life, both meanings apply. Cf. M.C. de Boer, “Jesus the Baptizer: 1 John 5: 5–8 and the Gospel of John”, Journal of Biblical Literature, 107(1988)92–106.
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• 1977 . The Pentecostals. Far from being elitist, the charismatic experience therefore represents an everyday mysticism. See esp. Rahner, “Experiencing the Spirit”, 9–25. Expressions like “to be filled with the Spirit” or “to receive the power of the Spirit” are not meant to be taken literally, as if the Spirit were some kind of material substance “added” to our life. They rather refer to a disclosure-experience in which our relationship with God, ourselves and others is changed. Apart from the evidence in the Second Testament and the writings of the mystics, this is also confirmed by the accounts of those who have become participants in the pentecostal/charismatic renewal. See the testimonies cited in W.J. Hollenweger, Minneapolis. See also J. Firet, “Psychologische notities met betrekking tot de ‘Geestesdoop’”, Op het spoor van de Geest. G.P. Hartveit (red.) Kampen 1980, 77–89.
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• Becker . 259.
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• Berkhof , H. 1969 . Romans Cf., “Pleidooi”, 34–44; Käsemann, 178–186; P. Schoonenberg, Hij is een God van mensen. Twee theologische studies. 's-Hertogenbosch
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• Becker , See . 1940 . Concept of Dread 86–92, 257f.; Kierkegaard, 140ff.; idem, For Self-Examination. Recommended for the Times. Minneapolis, 87–104.
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• Tannehill . 1978 . 7–43, 82 passim, V.P. Furnish, Theology & Ethics in Paul. Nashville, 155–157. The Pauline imperative (sanctification) is fully integrated in the indicative (justification), as it continually drives us back to our participation in the death and resurrection of Christ. See ibid., 225–227. The apostle does not distinguish between a gratia gratum faciens and a gratia gratis data. “How else could one truly sanctify oneself except by being unselfish to others…by the power of the Spirit?” K. Rahner, “The Charismatic Element in the Church”, The Spirit in the Church, 47f.
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• 1955 . Vol. 1 , In the Second Testament, a two-fold understanding of pneuma can be discerned. On the one hand, it is the power which makes a person a Christian. On the other hand, it is the power given occasionally to a believer, enabling him or her to speak or act in an extraordinary way. See R. Bultmann, Theology of the New Testament. New York, vol., 162. In the epistle to the Ephesians the readers, who are already believers (cf. v.8), are told not to get drunk on wine but to “be constantly filled with the Spirit” (5: 18). This may implicitly refer to the same phenomena as were manifested on the the first Christian Pentecost, when the apostles were accused of drunkenness on account of their glossolalia (cf. Acts 2: 13, 15). This interpretation is strengthened by the next verse (19), where the “songs prompted by the Spirit” (odais pneumatikais) may well indicate glossolalic singing (cf. Col 3:16). In Acts, new “fillings” with the Spirit enable Peter to speak words which astonish the Sanhedrin (4:8); in 4:31, the first Christians are thus empowered to declare “the word of God boldly”; in 13:9, Paul is equipped to see through and punish the deceitful Elymas; in 13:52, the disciples are enabled to endure persecution joyfully. In Eph 5: 18–21, the fillings with the Spirit are connected with contributions to the worship service (cf. 1 Cor 14:26).
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• 1982 . The word charisma occurs almost exclusively in the Pauline corpus (1 Pe 4:10, though a text with a Pauline flavor, being the exception). The lists of gifts in 1 Cor 12: 8–10,28; Rom 12: 6–8; and Eph 4:11 do not give the impression that they are meant to be exhaustive. In addition, encouragement (Rom 1: 11–12), an answer to prayer (2 Cor 1:11) and the state of celibacy (and, by implication, the state of marriage, 1 Cor 7:7) are called charismata by Paul. Such a general use of the term allows one to find spiritual gifts in passages where the word itself is not explicitly used (e.g. 1 Cor 7:17). Any aspect or condition of human life, such as being married or celibate, circumcised or uncircumcised, male or female, slave or free and so on (1 Cor 7:18–40) can become a charism. The meaning of the word is uniquely Paul's own, indicating a manifestation of the eschatological life of Christ (charis), the original charism (Rom 6:23; cf. 5:15), through which he enables the church to continue, as his body, his Kingdom ministry. Paul strongly relates the Spirit to the bodily life (1 Cor 6:15–20; 12:12–30; in 15:44 he even mentions a soma pneumatikon), so that a charism can be viewed as a moment of embodied grace. There is, therefore, no essential difference between the concept of charisma and expressions as dorea (Eph 4:7), diakonia (1 Cor 12:5), energema (1 Cor 12:6) and the adjective pneumatikos (in Rom 1:11 qualifying charisma, a double emphasis). Cf. E. Käsemann, “Ministry and Community in the New Testament”, Essays on New Testament Themes. Philadelphia, 63–85; J.D.G. Dunn, Jesus and the Spirit. A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament. Philadelphia 1975, 201–209; J. Koenig, Charismata. God's Gifts for God's People. Biblical Perspectives on Current Issues. Philadelphia 1978, 48–203. See also H. Mühlen, A Charismatic Theology. Initiation in the Spirit. London 1978, 105–128.
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• 1975 . Theologische Zeitschrift Vol. 2 , Cf. Bultmann, vol., 239–246; Furnish, 135–143; J.D.G. Dunn, “Rom. 7, 14–25 in the Theology of Paul”, 31 (257ff.
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• Cf. Dunn, ibid., 269.
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• 1977 . Das Leiden am sinnlosen Leben. Psychotherapie für Heute. Freiburg, 91–97. In this way, the Spirit both challenges and enables us to bridge the gap between what we are and what we can become. According to Frankl, such a mobilization of our ‘will to meaning’ is indispensable for our mental health. See his The Will to Meaning. Foundations and Applications of Logotherapy. New York, 1976.
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• 1984 . Jubilate. Cf. Becker, 201–204; D.W. Hardy and D.F. Ford Theology in Praise. London, 96–99, 201–203 passim. J.V. Taylor appropriately entitles his chapter on pentecostalism “Playing”. The Go-Between God. The Holy Spirit & the Christian Mission. New York 1979, 198–222.
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• Laurentin , R. 1978 . Charisms in the Church. “Charisms: Terminological Precision”, C. Duquoc and C. Floristan (eds.) Concilium. New York, 8.
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• Romans Cf. Käsemann, 123.
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• Loder . 31–39, 96–120 passim.
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• 1985 . Glossolalia. In Acts, new “fillings”, releasing new gifts, are evoked by the conflicts to which they are meant to be an answer, see n.47. With respect to the charism of glossolalia, cf. H.N. Malony and A.A. Lovekin, Behavioral Science Perspectives on Speaking in Tongues. New York, 256.
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• 1977 . The Church in the Power of the Spirit. It is, then, not so much a matter of having a gift as well as of being a gift. This is why Paul can interchangeably refer to gifts and to gifted persons when discussing the charisms (1 Cor 12: 8–10, 28; see also Eph 4: 7–11, where the gifts are interpreted to be apostles, teachers etc.) Not the gift itself, but whether it is used as an expression of self-giving love makes the difference between a charism and “nothing” (1 Cor 13: 1–3). Cf. J. Moltmann, A Contribution to Messianic Ecclesiology. New York, 297.
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• Loder . 1983 . Theology Today 15, 107–111; J.P. Hanigan, “Conversion and Christian Ethics”, 40 (25–35. A charismatic experience can be viewed as a kind of benign trance, in the sense that it commits us to a goal which is not merely our own, yet which we perceive as both desirable and attainable. See G.E. Swanson, “Trance and Possession: Studies of Charismatic Influence”, Review of Religious Research, 19 (1978) 253–278 (esp. 254).
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• With respect to the story of Pentecost, Firet (81) sees Acts 1:1–11 as the stage of conflict, followed by the stages of incubation (1: 12–26), illumination (2:1–4) and verification (2:5–47).
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• 1950 . Christ and Time. The Primitive Conception of Time and History. Philadelphia, 229. See also Bonhoeffer, 37–42.
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• Suurmond , J.-J. 1988 . Bulletin voor Charismatische Theologie See also, “De gaven van onderscheiding”, 22(34–35.
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• 1965 . The Word and the Spirit. Cf. Becker, 58; R. Prenter, Minneapolis, 105. “'Signs' become a burden and a bore as the Spirit of God grounds and expands the spiritual self.” Loder, 205.
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• Cf. Gelpi, 240–245.
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• The Spirit is an inward power (dunamis, Acts 1:8; this word may refer to God himself, see Wisd 5:23; Mat 26:64). Paul and John even speak of a mutual indwelling of the believer and God/Christ/Spirit (Gal 2:20; 3:3; Rom 8:9–11;2 Cor 5:17; John 6:56; 14:20; 15:4f.; 17:20–26). The Spirit and justification are closely connected (e.g. 2 Cor 3:8–9). Other than the outward ritual of the law, the Spirit circumcises the heart (obliterating the difference between men and women in terms of the covenant), which is a putting off of the sinful, egocentric sarx (the “old self”) in the death of Christ. Thus the Spirit applies and makes known the “righteousness of God, apart from law” (Rom 2:29; 3:21; Col 2:11; cf. Ezek 11:19). This is a washing by God who is “the spring of living waters” (Jer 2:13; 17:13; Ezek 47:1–12; cf. John 4:10; 7:38) that cleanses from the community-destroying vices produced by our egocentric self-preservation, issuing in an eschatological quickening of joyful life for others (“times of refreshing”, Acts 3:19). (See Mat 3:6–12; Luke 3:7–17; Rom 8:13–17; 1 Cor 6:1–20; Titus 3:3–8; Eph 4:17–32; 5:1–27; Col 3:1–17.) It is this inner cleansing in continuing repentance and renewal, which makes possible the revolutionary covenant-community of righteousness, love and peace.
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• 1984 . Glaube im Prozess. The Spirit can thus be said to personalize us, as this is the fruit of a being outside ourselves for others (cf. the ecstatic love of Richard of St. Victor). This must have implications for God himself. “Uns schenkend, uns selbst zu personalisieren, personalisiert Gott auch sich selbst.” P. Schoonenberg, Zur Trinitätslehre Karl Rahners, in: Christsein nach dem II. Vatikanum. E. Klinger und K. Wittstadt (Hrsg.) Freiburg, 484; see also 483–491. As the charisms manifest the arrabon of the Kingdom (“we know in part and we prophesy in part”, 1 Cor 13:9), the church is neither idealistic (identical with the Kingdom), nor realistic (identical with empirical reality) but essentialistic. Without making them identical, the Spirit unites the ideal of God's Kingdom with daily reality thus creating and sustaining the church. Cf. Tillich, Systematic Theology, vol. 3, 163–165.
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• Jesus and the Spirit Cf. Dunn, 259–265. Luke, possibly a fellow traveller of Paul, tells us in Acts that Peter cited Joel 2:28–32 to explain the experience of Pentecost (2:14–21). Inaugurating “the last days”, Jesus messiach baptized them in the Spirit (v.33; cf. 1:4–5, 8) resulting in such gifts as prophecy, visions, dreams, signs, wonders (2:17–21) and glossolalia (2:4ff.) Luke stresses that the Spirit is poured out on “all flesh”, not just upon men whether young or old, but also on daughters and even on slaves. Barriers of a social, sexual, racial, ethnic and any other kind are blown away by the revolutionary blast of God's breath which gives new life to the Jews from the diaspora (2:5–12, 37–47); the Samaritans (8:4–25); a eunuch (8:26–39, see the Western text); a persecutor of the church (9:17–18); God-fearing Gentiles (ch. 10); Gentiles who were not attached to the Jewish religion (11: 20–21); and, finally, (sectarian?) disciples of John the Baptist (19: 1–7).
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