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Becker Bible Studies Practical TheologyThe Confusing Tongues of Holy Spirit BaptismHistorical differences between the expression of the Holy Spirit
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Introduction Within 15 minutes after congregating together in Pentecostal churches worldwide, various church members shout out in languages unknown, as others interpret the messages of prophesy with words of knowledge, condemnations of sin, and predictions of future events. They claim a Holy Spirit slaying of their body, as their spirit comes under complete control of the Holy Ghost, and His words echo through their relaxed mouths. The fundamental and conservative Protestant worshippers across the street are usually singing their well-known hymns 15 minutes into their service, with a stoic and quiet movement of the Holy Spirit comforting them as He brings the connection of Christ and them closer together. Catholic churches atop the hill are filled with traditional adherents of religious expression who are confident of the Holy Spirit’s moving through the priest who leads them, as their representation of Christ’s presence is infused by Him in both the man and the Host.1 A comparison of the three radically different expressions of those baptized in the Holy Spirit bring a confused understanding of His nature, and force a reconciliation of belief to capture the full essence of His supernatural baptism. Holy Spirit Baptism reflected from the Word of God The differences between liberal, conservative, and traditional worship with different religious practices have always stirred conflict between the faithful. However, this conflict rises to an unacceptable level when the representatives of individual denominations claim the moving of the Holy Spirit dwells only with them or His movement is restricted or enhanced by the rules of any religion. Extreme application through faulty interpretation of the Acts 2, or an attempt to vainly prove baptism by the Holy Spirit, can lead to the transgression of taking the Lord’s name in vain (Exodus 20:7), quenching the Holy Spirit (1 Thessalonians 5:19), or preventing the Holy Spirit baptism to come to a believer (Luke 11:13); none of these are acceptable practices in the Kingdom of God. A close examination of the Word of God guides the faithful to know His Holy Spirit intimately, regardless of the practice of religion touching their relationship with the LORD God and their walk with the Lord Jesus Christ. How great the sorrow of believers to lose the presence of the Lord Jesus Christ as He ascended to take a seat upon the throne of Heaven, on the right hand of the LORD God! How great the love of the Savior and Father, to send the Holy Spirit to comfort the grieving faithful that miss Him greatly! The Comforter brings both consolation and gifts to those baptized first with the Baptism of Jesus Christ. Then comes the Baptism of the Holy Spirit, that places His Spirit within the bodies of the believers, and from that moment on, can direct their ways (John 14:25-27). The Holy Spirit’s appearance at Pentecost supernaturally placed foreign languages inside some baptized in His presence, and moved them to speak to those who did not understand the common language (Acts 2:1-4). This movement of tongues brought an evangelistic enablement to allow the expression of God’s work in their own languages, accompanied by Spirit interpretation to edify the church and convict unbelievers. (Bock, 97) The expression of the Holy Spirit was not just limited to “speaking in tongues.” Scripture has many accounts of many different movements of Him within the presence of Believers. These expressions of Holy Spirit include regeneration (John 3:3,5), indwelling (Romans 8:11), anointing (1 John 2:20, 27), baptizing (Acts 2:17-40), guiding (John 16:13), empowering (Micha 3:8), sanctifying (Romans 15:16, 2 Thessalonians 2:13), bearing witness (Romans 8:16), comforting (John 14:16-26), bringing joy (Romans 14:17), and giving gifts (1 Corinthians 12:13). Specific gifts include prophecy, ministering, exhorting, speaking words of wisdom and knowledge, having great faith, healing, working of miracles, discerning of spirits, tongues and interpretations of tongues (Romans 12:6-8;1 Corinthians 12:8-10). For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also [is] Christ. For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. (1Co 12:12-14 AV) The many members of one body in Christ include Pentecostals, Reformists, and Catholics. All have a different expression of the Holy Spirit within their worship and ministry, and each is worthy to examine for His fruits. Holy Spirit Baptism reflected from Pentecostal worship The modern Pentecostal movement has gained identity, unified experience, and mission focus through their understanding of Holy Spirit baptism.(Menzies, 88) The foundation of Pentecostal doctrine concerning the Baptism in the Spirit developed through the Wesleyan and Holiness traditions which emphasized a post-conversion crisis experience of being overwhelmed by the presence and power of the Holy Spirit as a means of empowerment for Christian life and witness.(Cartledge, 21-33) The modern movement of latter-day outpouring of the Holy Spirit is believed by Pentecostals to have started in the Azusa Street Mission in Los Angeles in 1906, which brought great division between them and other established religions. (Del Colle, 338) The Pentecostal understanding of the Holy Spirit’s baptism developed into an empowerment for service that is entirely separate from conversion; this view is not accepted by traditional, fundamental or reformed Christian churches. (Menzies, 88) Pentecostals hold a deep-seated belief that the spiritual gifts given to them through the outpouring of the Holy Spirit after baptism, is a great work of God to empower them to spread His Word. The outward evidence of Holy Spirit Baptism is crucial to carrying out their evangelical tasks. Pentecostals think of themselves more as a movement than a church as a result, and rely upon the supernatural power of Holy Spirit Baptism to fulfill the eschatological urgency, the call to holiness, and discipleship. (Del Colle, 339-340) In most Pentecostal churches, the crisis experience produces evidence of the Baptism of the Holy Spirit through causing a believer to speak in other tongues (glossolalia). The speaking in tongues is considered crucial to Pentecostals in determining whether one is touched by the Lord with His Spirit to carry His Word to the world. Holy Spirit Baptism reflected from Protestant worship Most fundamental and reformed Protestants find no ecstatic expression of the Word of God being spoken in the foreign languages of all present. Rather, they view the flame of the Spirit divided among believers in their corporate reception of Him. (Bock, 97) Thus, the worship of fundamental Protestants is often bereft of the ecstasy associated with the Pentecostal expression of the Holy Spirit, and places more emphasis upon the constant presence that guides a believer toward the LORD God. Reformed theologian’s reflection upon the Holy Spirit focuses on the sacraments and the Word of God as an ‘inner witness,” rather than His mission to the world. Conversion and baptism of the individual believer are accepted as the one gift of Spirit baptism first expressed on the Day of Pentecost. John Calvin associates the Holy Spirit baptism with the regenerating work of the Spirit that makes new creatures in the fiery baptism (Luke 3:16), and enables them to be brought into ‘the light of faith in his Gospel”. (Calvin, I-542) He also speaks of “secret energy of the Spirit” that allows believers to enjoy Christ and all of His benefits in a bond that unites Himself to them. (Calvin, I-537,538) Calvin had staunch opinion that conversion before water baptism was not a true biblical sacrament. This nullified the Pentecostal belief that water baptism of Christ was for regeneration, and Holy Spirit baptism for confirmation. He asserts that the miraculous powers that were manifested at Pentecost through the laying on of hands are no longer in effect and that the transference of Holy Spirit lasted only for a time. (Calvin, II–1454) Holy Spirit Baptism reflected from Catholic worship Catholic sense of mission is a source of conflict with Pentecostal evangelism, which is directly related to the differing views of Holy Spirit Baptism. Pentecostal belief places significant value on the evidence of signs coming from Holy Spirit baptism that equips them individually for mission works. Catholics view the baptism of the Holy Spirit to be visited upon the church rather than the individual. (Del Colle, 337) The Catholic religion accepts the baptism of the Holy Spirit as an affirmation of the grace and movement of God within their traditional structures of worship. His presence through baptism of the Holy Spirit allows for the witness and holiness of life through Catholic evangelization as well as the envelopment of the Liturgy of the Word, Catechetics, mass media, sacraments and piety in a contemporary Catholic approach. Thus, Pentecostal “altar calls” are of similar nature as the Catholic sacramental reconciliation; both are touched with His grace through the Holy Spirit’s presence. (Del Colle, 342) Pentecostals, Reformists and Catholics all agree that evangelization efforts through the Holy Spirit’s moving gives the ability to bear witness to Jesus with boldness. However, there are distinct differences in Catholics’ belief concerning the receivers of the Holy Spirit. John Paul II identified a broad scope of human activity as part of the working of Spirit. These workings included human aspirations toward truth and goodness, and included not only individuals, but also society, history, peoples, cultures and religions through a universal moving of Him. The Pope carefully stressed that universal movement of the Holy Spirit is separate from His activity within the church. This expression of universality and commonality among all peoples directly contrasts Pentecostal belief. Rather, they believe the individual receives Him through baptism and faith with a direct mission response generated from His Presence. (Del Colle, 343) Cause of Differences It is quite possible that the differences of belief between denominations concerning the Baptism of the Holy Spirit are centered upon the difference of focus between the writings of Paul and Luke. Some believe that Paul contributes to the expression of prophetic speech, while Luke contributes to the prophetic character of speaking in tongues. (Tupamahu, 252) These different expressions have led to different focuses of belief that exploded into dramatic differences of worship and witness between the Pentecostals, Reformers and Catholics as time passed. Pentecostal adherents stress their belief that the Baptism of the Holy Spirit is separate from conversion, based upon Luke’s writings which present the Spirit as the source of power “which enables God’s servants to fulfill their divinely appointed tasks”. (Tupamahu, 252) Most Reformists and Catholics argue that the traditional Pentecostal position narrowly interprets the narratives of Luke without a pattern of theology, and disregards the presentation of the Spirit through the Word of God combined with church tradition. Conclusion Regardless of the different interpretations concerning the baptism of the Holy Spirit on the day of Pentecost (Acts 2), one thing is clear. His presence is visible, moving and relevant in all three, and appears to be increasing in intensity and works as End Times approach. Followers of Jesus Christ, regardless of differences of theological belief, must receive the Holy Spirit in baptism and be moved at His will if they are to have any hopes of completing the things God expects them to do in these troubled times. |
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Footnotes 1 The timing of some church services differs some from the represented times; however, the 15 minutes before the moving of the Holy Spirit should be considered a general representation of His reflected appearance in congregated worship as the parishioners get “warmed up” for worship. Bibliography Bock, Darrell L. Acts: Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 2007. Calvin, John. Institutes of the Christian Religion. Edited by J.T. McNeill. Translated by F.L. Battles. Vol. I. 2 vols. Philadelphia: Westminster Press, 1960. Cartledge, Mark J. Pentecostal experience: an example of practical-theological rescripting. Journal of the European Pentecostal Theological Association 28, no. 1 (2008): 21-33. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2009). Del Colle, Ralph. Catholic vs. Pentecostal missiologies: toward reconciliation by Catholic reception of baptism in the Holy Spirit. Missiology 35, no. 3 (July 2007): 337-345. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2009). Menzies, Robert P. Luke's understanding of baptism in the Holy Spirit: a Pentecostal dialogues with the Reformed tradition. Journal of Pentecostal Theology 16, no. 2 (2008): 86-101. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2009). Tupamahu, Ekaputra. Biblical versus sacramental approach: a comparative study of Robert Menzies and Simon Chan's views on baptism in the Holy Spirit. Asian Journal of Pentecostal Studies 10, no. 2 (July 2007): 246-265. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2009). Bock, Darrell L. Acts: Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 2007. Calvin, John. Institutes of the Christian Religion. Edited by J.T. McNeill. Translated by F.L. Battles. Vol. I. 2 vols. Philadelphia: Westminster Press, 1960. Cartledge, Mark J. Pentecostal experience: an example of practical-theological rescripting. Journal of the European Pentecostal Theological Association 28, no. 1 (2008): 21-33. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2009). Del Colle, Ralph. Catholic vs. Pentecostal missiologies: toward reconciliation by Catholic reception of baptism in the Holy Spirit. Missiology 35, no. 3 (July 2007): 337-345. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2009). Menzies, Robert P. Luke's understanding of baptism in the Holy Spirit: a Pentecostal dialogues with the Reformed tradition. Journal of Pentecostal Theology 16, no. 2 (2008): 86-101. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2009). Tupamahu, Ekaputra. Biblical versus sacramental approach: a comparative study of Robert Menzies and Simon Chan's views on baptism in the Holy Spirit. Asian Journal of Pentecostal Studies 10, no. 2 (July 2007): 246-265. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2009). |
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MLA Style Citation: About the Author
Kathy L. McFarland is a Becker Bible Studies Teacher and Author of Guided Bible Studies for Hungry Christians. She has received her Bachelor of Science degree in Religious Studies from Liberty University, and is currently seeking her Master of Divinity (Professional Ministries Track) degree from Liberty Baptist Theological Seminary & Graduate School. Kathy is a noted expert on Old Testament exegesis, Christian apologetics, and Bible typology and mysteries. |
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