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27
THE CHARISMATIC MOVEMENT IN THE CHURCH
OF ENGLAND: AN OVERVIEW
by
Paul Elbert*
Introduction
In 1975 the General
upon
its
bishops,clergy,
country
salvation
.
had “That this
Synod
call
of
Canterbury
in our
their
There followed
Synod
of the Church of
England before it a motion
by
one of its members
and
laity
of the
province
and York to
pray
for the renewal of the whole Church
in the
power
of the
Holy Spirit,
and to
reshape worship, witness,
and
work,
so that the
glory
of the Lord and his
in Jesus Christ
may
be more
deeply
known and more clearly
manifested in the lives of his
people.”
in 1976,
upon noting the
rise of the Charismatic
and the new life it was
bringing
into
many parishes, another motion set before the
Synod by
one of its members
a
report
which would
“explore
the
particular
more
specifically Movement
the reasons for
distinctive features of the movement
presents,
and
may
be
debate
and led in turn to a
commissioning
this
upsurge, pinpoint spirituality
and ethos which indicate
Anglicanism
conserved
passed
conference on “Charismatic held in 1979.
Participants were not
directly
involved guests
from the Lutheran, Orthodox traditions. (Classical Kingdom
were
conspicuous with the fact that the
leadership
both the
points
of tension which exist within traditional
and also how the riches of the movement
for the
good
of the Church.” This latter motion was in 1978 after some heated
Renewal in the Church of
England”
included both those who were and
in the renewal
along
with ecumenical
Baptist,
Roman
Catholic,
and Russian
by their absence,
by
current
history
to serve renewal in their own
country.) in turn that a
working group
by and large
continue to
neglect
the
opportunities
as a
positive
Pentecostals in the United
which is consistent levels
amongst
British classicals
offered them
influence towards This conference then
suggested be established to
prepare
the
desired
report
and that it should not be so much afinal definitive
but a popular summary of the
spiritual
movement at
The Reverends Colin Buchanan and David
Colin Craston and
John Gunstone,
Pattison,
along
with have addressed them-
statement,
work in the
parishes.
Gregg,
Canons
Christian Howard and Derek selves to the
of their labour. appointed
task and we now have before us the fruit
1
28
Discussion
Buchanan et al
attempt is the Charismatic Movement?”
a flowing
to
capture
upward-looking early days future,
in their first
chapter
“What
tide of Christian believers They
define it as
by spiritual life, active and visible
amongst them, by a strong
sense of the
power
of God at work on earth (often in miraculous
ways), by
an
faith, by a claim both of continuity with the
of the
apostolic
church and an
a
openess
to the
and
by preoccupation
with God himself, even at the risk of
seeming
to lose touch with
‘reality’
of the more earthbound believers and unbelievers… The
meeting
of man and God – in
particular
and
Spirit
of God – is absolutely
central to its concerns.
At the outset the authors have also been concerned to decide upon
the most sensible and sober course for them to take in their
NT
terminology
that can be i.e. to use NT
This is current world
work,
which is to use
descriptive judged
terminology
phenomena
practice
for
assessing
This
distinctively
ally using
the Christian terminology
texts to
provide
the movement
as
being
distinctive of the
movement,
which
appears
most
likely to
describe the distinctive
withtin the movement.
the
impact
of the Renewal.3
Christian movement is best viewed historic-
terminology
which in this case is anchored
basis. While all
spiritual phenomena
be faked and therefore
which it
employs,
biblical
firmly enough
in NT with a reasonably secure biblical
and
non-phenomena
misdescribed,
Christ- and associated contextual ideas
experiences
are
course. In believing
interaction of
might conceivably
ians who use NT
vocabulary carefully
in an
attempt pursuing
the most reasonable that this
experience God with themselves interpretation
of
Scripture relationship
with God.
to describe their
and
optimistic
is no less than the manifold
they are,
in a most real
sense, testing
their
and, God willing,
expanding
their
terms
by
Buchanan et
al,
thing
to
do,
was
evidently the movement
Anglican theological journal movement is
deeply siderable evidence
This decision taken on
descriptive
which allows them to discuss the movement in its own
terms, and which on the surface will be to most observers the obvious
taken under fire from
opponents
who have
asserted,
unbiblical on this score. is in hand to
suggest
of
on one occasion in an (JJ. Packer,
nn.
4, 19),
that the
However,
con-
that the
evangelical/
2
29
renewal in this
century
is justified
in NT terms and that
charismatic
thinking
of itself
experience
are
rightfully enjoined of the
Spirit
in Christianity
today. not to
go beyond
their credit
“sign-gifts”
The
“sign-gift” terminology intention
nature, function,
and
purpose
the NT
evidence,
wisely
steered around claims that
language should be used to describe selected
in describing and
interpretation
and in the
working
out of activities Certainly
one must be careful
but Buchanan et al have to
like
NT charismata.4 is
certainly
not Pauline in its
to describe the
in that it does not serve
adequately
of any spiritual gift, even
though
all I the fruit and
gifts
of the
Spirit
are to
varying degrees
God’s
activity.
When
perceived unbeliever
God
willing,
have
evangelical
from the reference
a
sign
of frame of the
some
gifts
are more
arresting
than others and
could,
value,
but the
primary
mission of the
Spirit’s
work in his
gifts
is to extend the
presence
God within the reference frame of the believers.
conjured up by
the term
“sign-gift”
narrow window of context ignores
the
aspect
of communion
and love of In addition, the
with God and the desire of the
also fails
completely
deployment
took these
graces very seriously
believer to be used
by
him in the transmission of grace. Theterm
to
provide
a characterization of the
proper
of the
gifts
because it is part of a theory which never
in
any case,
but which instead
by apostles.
The
apostles, so indicated that the charismata confirm the believers.
Indeed, Spirit
to
apostolic persons methodological
assumed that the
gifts
were
present mainly to
confirm
preaching
on the other
hand, apparently
felt and were
promised
to both
edify
and the exclusive link of
gifts
of the
no more than a
simple
is
basically
convenience which assists in the
wrapping up
of a neat model with
sharply
defined
motif of
dispensational
If the
dispensational correct tool of scholarship, and
passing, depending
closure.
dispensational various
gifts, marking
borders,
under the
driving
as
being
a
the theorist
is too
dates are often
assigned
to
no
longer
interpretative difficulties, the
original description knowledge
in general),
closure model is
accepted
then
gifts
are
easily
assessed as
partial
on how much
“signness”
using
the model associated with
any gift.
If the
“Signness” high
the
gift
is allocated to the time
period prior
to the time of
closure and
precise
the time when God would
channel his
grace
in this manner. Some
scholars,
in orderto avoid
continue the tradition of
redefining
(e.g.
the word of
knowledge
but the
underlying
is shifted to pneumatic dynamism
3
30
is nonetheless either
bypassed, the
dispensational
becomes
only
a
logical consequence incorporated
to be
regarded
unexpected, motif. Given these
present
or forbidden under
circumstances,
it of earlier
presuppositions
Renewal
of NT
vocabulary
current Christian
experience
to
phenomena
using
this model can
pin-point linguistic
content of
to describe
categories
into the closure model for the Charismatic
as delusion. Entire
spectrums
are unavailable for use with which to describe
and use of God’s
grace,
since NT terms which
applied
in the first
century
are out of bounds. Theorists
deep suspicion
canon
god
is often perhaps tempted
applied
with
great accuracy
the exact
in the domain
of
are viewed with to describe
phenomena
.
precision
and
post- that one is
NT phrases which were coined in an
attempt
of
spiritual experience
spiritual gifts.
Terms which were valid efforts to
briefly
describe activity of
the
Spirit
in first
century congregations
as
being inadequate
attributed to the
Holy Spirit
after the time of
dispensational closure. In effect this divine
cleavage
into a pre-canon
with such
to conclude that the smoke screen it creates today
is based on valid NT
exegesis.
It is well to
point
out to Dr. Packer and others who work
along these lines
(or
lines which run
parallel)5
century rejects
this model and associated
“sign-gift,” acceptable
which is an
ambitiously term for
characterizing
that the Renewal in this
component
terms like narrow and
ultimately
un- the
Spirit’s
work in any case,
model and its
purpose
ordinary-ordinary” dichotomy wise based on
presuppositions ability
and was
possibly engendered ing experience
since this term
mainly
serves the vested interests of the closure
rather than the Christian.
for
classifying
of the
Spirit’s
assumed unavail-
explicit
adherence
(The “extr- charisms was like-
rather than
by exegesis,
Calvin in a context of opposition during the Reformation
Albeit the closure model has received
in the
history
of the
Church,
Renewal and elsewhere have looked
this
model,
of God’s
activity,
and
they
do not believe it to be
as much
by the accompany-
at least
as
invoked
by
period.)
widespread implicit
and
scholars in the
carefully
at NT texts in
which is
supposedly
is that such a
portrait
of God’s
serious efforts to discern predictive
there Rather the
implication disposition
and
unwillingness to Church does not rest
securely (tradition
therefore
confirm the
gospel
and
edify
the
on texts at
all,
but on tradition with some notable and relevant
the model is both an unreliable tool of scholarship
exceptions),
and that
with
4
31
which to do
theology
and with which to
approach clear that if the model is
accepted
correct
theological conviction, sided manner.
parochial
and
condescending matic Renewal and
past
several decades) just
the
theologically “sign-gifts.”7
to be an
always improving
as a correct exegesis proceeds
God. It is also or
probably in a quite one-
in
over the assessed as
theory
of
feels the need
of the
developed
dispensational
closure
model, Renewal
generally acknowledges ideas,
in some
quarters theology,
which arose deemed invalid. Nevertheless,
It is a bit tiresome then to be
told,
sometimes
tones,
that the world wide Charis-
its forerunner Classical Pentecostalism (which was
the fastest
growing
sector of Christendom
can in
reality
be
confidently
naive victims of a “restorationist
0 secura
simplicitas!
While the Renewal has shown that it certainly
and admonishable sector Church,
it is emboldened to
suggest
at this time (and Buchanan et al
imply
as much) that the
inadequate
graces,
and indeed of God himself in certain
respects,
in concert with the often
dogmatic
as
overdeveloped in concert with
experience
Renewal which is esteemed both definite
that while
attempting
to
preserve Renewal is
through
the
presence being granted attempting to for a new Christ-centered
age.8 various charismata at other
modify the past
so as to set the
and
sovereign coincidence with
biblical
theology
of God’s
which has
adherence to the is in need of reassessment. The
that it inherited
dispensational
pieces
of historical
that is not experience
has
emerged
in the
and Christocentric, so
the treasure of the
past,
the
and
interiority
of the
Spirit
stage
In
questioning
the absence of
moments in Church
history,
while realizing
that this is
beyond exegesis
and within the
mysterious
will of
God,
the overall mood of the Renewal is in
Runia’s observation that “There is no indication whatever in the New Testament that
they
were
meant only for the apostolic age,
that
they
served
only
for the authentication
On the
contrary,
Peter write about them rather indicates
apostles
and their
message.
of the new Christian life.”9 deemed essential for
progress grows
in
proper continuity
of the
the
way
Paul and
they
are an essential
part Indeed, apostolic
doctrine is in the Renewal. As the Church
theology
the need to
Hence the
with
apostolic
reform means a
turning
back to the
original
model.
realities,
as the
apostles
saw them and
taught
their use to others, and not seen as just souvenirs of a
gifts
must be seen as potential
reality
which can no
longer
exist.
They
are not
merely
5
32
peripheral
aspects
fully
in eternity.
Therefore
concept the believer
role of believers
distributor of the
gifts
and
but
part
of the
reality
of life in
Christ,
sacred signs
of divine life which we now share in faith and will realize
in questioningthe
today
the overall mood of the Renewal is equally consistent with Palma’s observation that “There is no contradiction between the
of the
Spirit
as the
sovereign
earnestly desiring
the
gifts.
The clear inference is that the individual Christian does not receive a charisma
against
The idea is that
grace
should be
noticed,
into the
concrete,
as unnoticed is
wrong,
his will.”12
come out of the abstract should be understood attitude can lead to
“torpeur
scholarly
moods methodologically
should to
say
that
grace
in fact such an
spirituelle.”13
and,
in the face of the claims
against
them on their r
in their historical method
It is also well to note that Buchanan et al are well within these
in the world scene
biased
exegetical
home
soil, they
are to be commended
for their sense of balance and fair
play.
Within the
brevity
of their first
chapter they
have
ably captured
renewal
among
God’s
people “The charismatic movement
a working definition of the and are wise to
firmly
insist that
to the Church of
England
belongs
and its members are not to be driven out.”14
the
history
of the movement. The first
a
pentecostal
revival under the
Chapter
two outlines Anglican parish experienced ministry
of one Alexander came from Dennis Bennett’s Pentecostal
experience but rather for
Boddy
in
1907,
but the main
impetus
teaching
in the 1960’s that “the
appearance movement amongst
was no reason for leaving
renewing
one’s witness within it. 5 Episcopalianism A historical landmark was the
founding
of the Fountain Trust
organization 1964 which
gave
birth to Renewal and
Theological
of books
signaled
of a number from its evangelical laity
and
clergy 6
emerge:
more ordinands from charismatic
at all levels view the movement and a new freedom of
Sunday which Buchanan et al describe of heart:
.
stately
in
Renewal. The
the
spread
of the roots and evidenced its
popularity From 1976-1980 several
points
circles,
more
Anglicans
as normal rather than
bizarre,
worship naturally developed with
spicy quotes
not for the faint
escaping
from the
Cartoon
puritanism
is
swept
aside…
masked ball of traditional
Anglican worship,
the masks are shed,
people
are seen, the
carefully
rehearsed and executed slow
steps
are abandoned for a quicker rhythm, the
stateli ss
is lost in the
dawning
of the real and authentic.
6
To illustrate such
points
parishes
and
response
most
affected,
evaluation problems
which occurred.
33
terms Buchanan et al
from
in
of
parish
life
future
goals,
and
effects of the
Spirit being
sense of the
realityof
God,
wider contexts, namely the a
great upsurge
experienced individually, deepening
of
fellowship. 18
in
practical
have included a useful section of testimonial material
institutions. This material was submitted
to
specific questions regarding
features
of
any benefits,
In the features of
parish
life
depart- ment one sees
clearly
the immediate
given,
effects which have
already
been detected in a variety of
increased
of
joy,
an assurance of God’s act of salvation
a boldness of speech and
action,
and a
In the future
goals department would have wished for a more
developed
but often
over-weight
by Harper.” Leadership difficulty 9
strategy
and less
preoccupation problem department
we need intentioned
who detects
every
conceivable valuable
critique
set our denominations
contemplating will find the
testimony pastorally helpful
and
represents
ship
level.
The distinctive
phenomena next in a well written packed
into a small
space. again
with
profit,
self criticism generally
will benefit from Anglican
scene.
selected
in that it
speaks
a realistic
sampling
of
opinion
section where
Participants
of God and the
response Jesus,
the writers
suggest
here because
one
local church
evangelism with
ancillary meetings.
In the not overlook either the well-
scrutiny
offered
by Packer,
or the
sparse though
in other the
possibilities
of the Renewal
by
Buchanan et al to be
in a down-to-earth manner
from the leader-
of the movement are
surveyed
relevant discussion is
will cover this
ground
is not
absent,
and observers this honest assessment of the
Aside from the about
throughout
the
by
the
power gospel
of the real NT
There follows an
inquiry
into the
timely question, What gave rise to the Movement in the Church of
England?”
answer that the
changes being brought
world in the mainline denominations are
wrought
to the unadorned
the need to examine six
probable factors
giving
rise to the
Renewal,
three of which are
singled
out
of their
universality. They
feel the answer
may
lie in the book of Acts in that
no amount of sterilization of the biblical
message,
and no
amount of critical
scholarship,
have
managed wholly
to
conceal the flow of the acts narrative and its
message
of a
. Spirit-filled community facing persecution, working miracles,
7
34
corporate
theologian J.R.
of, and response
background
of the Acts text.22 question
reaction
against
clericalism,
rejoicing
in the
power
of
God,
and
generally living
a
Pentecostal’ life. The
challenge
is there – and
the Church has always
writhed 1
slightly uneasily
in trying to
diminish the
challenge.
However it is exactly this
point
that has motivated the Reformed
Williams to consider
to,
the
gift
of the
Spirit today
as seen
against
the
super-naturall) gifts cramped
by
the dimensions
and
purpose
Further,
the answer to the
may
lie in a
construction While a fuller discussion
Buchanan et al ask whether “What
gave
rise…?
methodology,
in that “It seems
on the rise of interest in the Renewal
in that
Evangelicals too, although they pay
more to the
active role of the
laity,
have so often
lip-service
proved
clericalist in
their
practice.
And Christians who exhibit natural (let alone
in their secular have often felt
when confined to giving out
callings
hymnbooks
or
ing
flowers as their sole contribution to the life of the arrang-
Church. Thus, there has been in this
century
an inarticulate,
uninformed, unreflective pool
of spiritual
energies waiting
to be used
by the Church,
but not well tapped or laid under
the
general patterns
of
Anglican parish
life.
of factors
underlying
Renewal has been
given by Sullivan24
an answer to the main
question
does not lie in the area of
impoverished
perhaps
the onset of the most
importantly
menical contact with the
Orthodox,
possible
that renewed ecu-
as well as with classical the
impoverished pneuma- western
theology
and the in
many ordinary
church
by
Buchanan et al are a useful
to world discussion. Given that these factors are to
Pentecostalism,
has
highlighted tology
of much
contemporary subsequent
lack of
‘expectancy’ members.”25
The factors re
origins critiqued contribution
some extent common
ground necessary
Renewal can be
projected between
for
progress already proposed by Suenens,26
as
continuing
what
might
be characterized
On the one hand there is universalism
which is
usually
disinclined interpretation
and is suspicious in biblical texts and
contemporary hand there is the firm
allegiance model with its attendant describable
by theoretically of demonic
theology
forbidden origin
or with
ingrained
and bear
upon
the conditions
the
to
grow
in influence
as two
disparate poles.
and liberal
theology, toward literal-minded biblical of
supernatural
elements (both
experience),
and on the other
to the
dispensational
closure
which treats
phenomena
NT categories
as probably
skepticism.
Between these
8
35
poles,
if this
dipolar simplification
fertile
ground
for careful evaluation and
graduate
assimilation the various motifs of the Renewal with its biblical
and
worship
While there is
genuine
doctrine and
practice
poles,
there is also
opportunity
and the
spiritual vitality
to
support any changes
Christian
experience, individual
participation. with established mentioned
may bring
about.
expand Newbigin’s church
(catholicism), and the
experience found
complementing
be allowed, there is much
of
appeal, and music which offer more
confrontation
between the afore-
for
healthy
discussion
the movement
belatedly the ‘form’ of the
In their
closing
evaluation Buchanan et al somewhat
vision of three strands:
the
primacy
of the word
(protestantism),
of the
Spirit (pentecostalism)
within the
catholic/protestant
them from outside. While it is clear Buchanan et al
occupy
an embattled
their own existence within such a
vision,
their
position
had
they
made a more serious effort to place
their
Anglican
concerns in context
ments in other denominations in these islands and had
they
not
have been
strengthened
left readers with the cumulative was
taking place
on a distant
Suggestions
which is now
traditions and not
just
that position
and wish
to justify
would
with
adjacent
move-
impression planet.
that the renewal here
that
However in trying to come to
grips
with the reformation has come
upon
the
Body
of Christ in this
century
and in an effort
unity,
Buchanan
frank
dialogue27
by all
traditions. As an initial
experiment the context of such
dialogue
the
important proposal by Synan
of
to make
progress
toward topical agenda
for promoting serious consideration
et al have set out a
which is worthy of
in
celebrations
on Pentecost
coming together
for ecumenical Sunday28
should
areas and
eventually
adopted,
would
undergird common
evangelical
the unbelievers, a more scientific by leadership
Far too much
fragmentation
prove
workable both in local
geographical
in all countries. While
Synan’s proposal,
continuous
witness as seen from the reference frame of
in the area of
agenda
dialogue
and
promote
if a
in the
many
various streams of charismatic tradition. minor doctrinal
points
often beclouds
approach
should be
adopted
for
dialogue.
and minimal collaboration exists
Emphasis of
major
doctrinal
strengths.
9
36
at the
professional the needed concentrated
There is a dearth of the kind of organization
level and across denominational
discussion,
cussion of issues of immediate concern to the Renewal.
effort of
Spittler
et al rises above this
background
and a start in the
right
direction.29 If scholars in the
pioneering
an
exception
Renewal, together
with interested make
progress
toward
commitment
interaction with consistent Diffuse, irregular
debate must be
replaced
which can
promote,
boundaries, circulation and re-dis-
(The
as
colleagues elsewhere,
are to
discussion,
then a serious
to
positions
on
key
issues.30
which are
systematic
in parties.
This
theological
itself so that it can
and
spiritual
regular,
unity through
should be made to a regular schedule of substantial
attention
and insular methods of
conducting scholarly
by practices
their effort to include all interested
now has the task of
organizing
with the issues which lie before it. Given that
has the
personnel
what it lacks are the interdenominational mechanisms
instrumentation to hold
meaningful,
on issues which bear on the forward
and
unity
of the Renewal. The
question
can rise to this
challenge
like those
et al are taken
and if the issues raised
by Spittler
et al are
given
is whether for
evangelicalism
at this
advanced
by
Suenens-
seriously
and
properly
vitality,
vision and submission
devoting
part
of its
community
deal
effectively
this
evangelical community capability,
and
organizational
and sustained discussion progress
leadership
moment in time. If
agenda Synan
and Buchanan implemented,
their
due,
a new
organizational could be realized.
Perhaps Pentecostal Studies could annual
meeting
international
with those in dissent.
The
bibliography
an association like the
Society
for
contemplate
to these concerns and endeavor to serve as an forum for
ongoing topical
main
body
of the
report, features of
spirituality notice some
surprising
discussions in concert
was to
pinpoint
one must omissions of work which
throughout
the
offered readers
by
Buchanan et al contains a healthy supply
of references alluded to (but not cited) in the
but if the
purpose
and ethos of the
movement,
and
regrettable
bears
directly upon
such
popular understanding
If one cites the work of Bruner it is only fair to
the still useful works of Ervin on the other side of the coin.” It is difficult to overlook the historical
of selected charisms
by Williams
and
mention of McDonnell’s foundational
renewal as a whole. mention
study Waldvogel. background One finds no study
on the
impact
of the
10
renewal,33
today, having something observer as well.35
37
contributions to
Spittler et
solid
pastoral study
is throughout
the Renewal
interested
of
Laurentin and
In these latter
while from a
leadership
nor of the
many
important
al like that of Pinnock.
Surely
Horton’s
well suited for students and
laypersons
to offer the
intelligently
The
English
translations
Muhlen are likewise basic fare and
widely used.
Laurentin’s latest statistical data indicates
in the Roman Catholic sector of the
countries,37
in
Rome, 1981, Bishop Fox observed recent world
which
parallel
those noted within the Church of England by
Buchanan et al,
namely:
the rise in the number of
being started,
and
generally
more
penetration
volumes, professor over five million
participants Renewal in one hundred conference
developments
covenental communities direct
evangelization,
centre of the church
affording
In one
appendix
Buchanan
notice that
Anglicanism Baptist
and Catholic streams, ministries under satellite midweek
meeting
evangelism
body ministry
basis
evangelism although balance
perhaps
because and
perhaps
because of
exposure
and
rejection countered
much more concern with
toward the more
opportunity
to influence.38 et al outline the house church
However there are
with renewal in
of small
group in
homes, replacing
the
As shown in American
partici-
and
in the to train leaders
that
already
en-
mission. Yet it is on
keynote
of by Marshall,
that:
scenario and the variations found therein.39
differences and similarities between a house church and a house group
which should have been cleared
up
here. This
brings
us to
has much in common
i.e. the
deployment
leadership
in the main
building.
the small
group
allows for more individual pation
and is conducive to charismatic motifs like
praise
The house
group
is an ideal
setting
for
regular-
this has been slow to
develop
of the time
necessary
such
ongoing gospel
work involves a level
over and
beyond
by
the Renewal in its
evangelical
this
point
that we would do well to heed a distinctive
Luke’s
gospel
as
rightly perceived
the
message
of Jesus is finely summed
up in saying,’The
Son
of man is come to seek and to save that which was lost’…
Those who
respond
to the of
Jesus receive
the
of the
kingdom
of
message
God,
and
they
are called to a
strenuous life of self-denial and
perserverance
as they wait
for the
parousia
of the Son of man. Luke underlines the call l
of
Jesus
to wholehearted
discipleship, especially
over
the
temptation
to $?quire riches and to settle down
into the life of the world.
blessings
against
11
38
Another
appendix points Anglican worship
Anglicanism)
42 is the
relationship
We learn here that current lines:
baptism,43 confirmation, process
of
initiation;
complete
rite of
initiation,”44 appraised
neither of these
(a tension which of course which revolves around the
timely question,
between water
baptism and’Spirit
or that
baptism
of the fact (at least it is
reported
two schools of
thought the
coming
of the
Spirit
from
baptism,”45
out the tension in
reshaping
goes
far
beyond
“What
baptism’?” Anglican thinking
is
along
two and first
communion,
all as a
alone “constitutes the But
further,
it is
helpful
to be
here as a
fact) that
would wish “to divorce
a position that seems upon
current
evangelical
and
of
(and/or
paedobaptism),
it
to be an
inadequate
reflection charismatic
experience.
current
Anglican opinion does not
represent
traditional ecclesiastical doctrine
If this is
really
a fair
description
re
baptism
a fresh rethink but rather is in line with
re “sacramental
which Buchanan et al feel must be
recognized
Recommendation
At this
juncture sacramental
principles
principles,” as essentiaL46
status because the
authority an outward
sign
of a
spiritual deliver
one is inclined to want to know what these
are which are so essential to be
upheld. Usually
what this means is that
baptism acquires
of the Church
guaranteed
of the
sacraments, the
Spirit’s
action
grace.
a sacramental
that it is Sacraments
supposedly
of
subjectivity
which
outside
Scholars of this of
‘Spirit baptism’
is
theory
has
the Christian from the
danger
comes
by assigning activity
of the
Spirit
to
experiences
since in the sacraments the ritual
efficacy
of
is
officially guaranteed.4?
persuasion usually
hold that the
language
baggage
since sacramental
where and how the
Spirit’s grace
is to appear,
or
experienced
to
some,
consider the other end of the
where there is one and
only
one
baptism
in
any way
or not. If this
exclusively
with the with conversion.
unnecessary theological already pinpointed
whether it is detected
sounds
presumptuous
spectrum
Spirit
and this is to be identified Some American seminaries this
position
was
required
of all
prospective
became so enamored with
affixing in concrete that a signed pledge
students.
likewise have little need for the use of
Spirit baptism.
of
allegiance
to it Scholars in this
camp
Within
12
both of these historical,
39
restrictive
positions,
but
unnecessarily
which in effect dictate to the
Spirit
when he is to act and how he
in only one or two
ways,
there is
closure model
is to
appear
or be
experienced often a lingering adherence of
gifts
discussed
outlook, recognizable symptoms of “theophobia,”
convenient
packages
But
Spirit baptism
confines of these
positions
to the
dispensational
above
and, just
around the corner from this
of both
“glossolophobia”
and
well
beyond
the
are
in the
the reluctance to face God
beyond
the
tidy
and
into which he has been
put.
seems to have
gotten
so that now fresh considerations in order. A role of Christ not
only
as Savior but as
baptizer Holy Spirit
has found
significant theological support throughout
An event which is not
necessarily
or
baptism
has been
experienced
Spirit
in
dynamic ways
as a
part
of the new life in Christ. What
the Renewal.
coincident with conversion close to either of these)
Buchanan et al
appear sacramental
principle baptism
is
precisely
reluctant
(although
temporally it may be
quite as the
gift
of the
of the
Spirit’s
assumed
what the
exegesis Renewal and elsewhere is calling into
question.
sacramental
principle appears longer
confidence
action or in the
presumed event or some other
prescribed appear
However,
there is
certainly
in an
aqueous automaticity
equation
to realize is that the so-called
activity
in water
and
experience
in the
Indeed,
such a to have broken down. There is no
of the
Spirit’s
of a
specific soteriological
event of
grace
which must
as a matter of
legislation.
willingness
within the
within the time of
baptism
a marked
Renewal to seek for and be
open
to works of the
Spirit during
the
an
approach
this article I am
specifically
when the term
‘baptism’
of the
relationship
which has
proven
fruitful.
not
referring
is
used,
for reasons
ministry
of
baptism,
(Here and
throughout
to
paedobaptism
which will become clear later.)
Since this
question
is of vital interest
throughout comment would
should not seek for this
Holy Spirit)
heaven.”50
Difficulty
arises
be in order. Calvin once
Holy Ghost (i.e.
Christ’s
baptism with in the water or from
man’s role in time and
space
in the
ministry
of
baptism, dictating
to the
Spirit
and to the
person being baptized
of the
Spirit
is goingto be received does not control
enough
spiritual
of the
Spiritto baptism the
Renewal,49 perhaps
a brief
noted that “one
the
men,
but look
up
into from too much
emphasis upon
while
that a gift
in this
ceremony. Man simply
variables or have
enough
13
40
evidence
E.g.,
on one occasion
ceremony,51
a doubtful
in this manner. that water
baptism
and
entially distinguishing
to Christ’s
personal lordship) Clearly,
these
baptismal overpressing
not
surprising
the
Spirit
into
aqueous preters,
deficient,
describer
It is
Schweizer, however,
from NT texts to allow him to
proceed
Dunn
requires
laying
on of hands to receive the
Spirit
must be considered one
Lucan
emphasis.
baptism
to”where faith is expressed
Dunn criticizes those who make the “mistake”53
between initial faith (and/or commitment
precisely Spirit
in Acts the
Bruner
requires and the
Spirit
received.”
that
of
experi-
and believer’s water
baptism.
presume
far too
much,
economy.
It is
inter-
in this area as
being and no more than a crude
stresses the tech-
point…
that
The
in
Christianity today.
important question,
received,
not,’,56 although
hardly
to be
presumed.
a
presupposed Spirit
is
certainly that
perhaps
the
greatest dictating
theologies
the texts for the sake of doctrinal
then that Luke, who was not as
prone
to cocoon
models as some of his modern
comes into some
heavy
weather
indiscriminatory, lopsided
of
religious experience.54
who
correctly
nically
more accurate and “far more
significant
the
Spirit
is
emphasized.
is not tied to
baptism.”?5
freedom
of
The mood of the Renewal is much in
keeping
with this observation which is being borne out
Moule is in touch then with the
really
which is “whether the
Holy Spirit
has been
not whether this was
simultaneously
such
simultaneity
Williams
following
mistake in this
area,
.
gift
evangelical may
way supposition
with
baptism
or
can not be forced and is
Barth’s
warning
that not the
Holy Spirit,
believes
aside from
the
gift
of the
the
Spirit:
gift
of the
Spirit
in his
may presuppose
the same
in the and the
Renewal
issue of paedobaptism. has
opened this ancient
practice doubt
provided
to the
Spirit,
is to
The
presume
mystic may presuppose
meditation, the sacramentalist
in the occurence of
baptism and/or confirmation,
the
likewise the in
the
experience
of
presuppose gift of the Spirit
forgiveness
and salvation.
Each,
in
different manner,
by the very presupposition,
bars his own
to the
reception
of the
gift. However,
if the
can be
pre-
removed,
there
may be a for and
openness
to the
gift
of the
Holy Spirit. new readiness This must now
bring
us
squarely
in the area of the
Spirit’s supposed
The recent
gladiatorial study of Jewett59
the issue afresh,
exposing
to a
devastating critique.
a
“fair, thorough
to a “sore
point”58
activity
the weak
underpinnings
of
Jewett has no and factual answer to the
14
and forced
41
a reexamination and of the
practice amongst
concensus that the term
paedobaptist position”60 refurbishing
of
popular those
There has been ‘baptism’
describes
who choose to continue it. presentations
an
increasing
a distinct event which follows
evangelizing and which is
preceeded by repentance
assumptions
and faith.62 Muhlen,
re God’s
supposed
paedobaptism
is
toward an infant because
i.e. God’s
change
in
disposition supposedly engen-
per se,
over and above that
change
by prayer
and dedication
parents,
nevertheless moves forward with the
guide-
in on the
part
of
who is
baptized.
is the basic form of
baptism. stressed this in its new
baptism
desire for
baptism
should be on
In this sense adult or
(The
Anglican
ritual.),,63 reading
for
participants
in the
though making questionable change
in disposition
performed,
dered
by paedobaptism
disposition wrought
committed
line that
“generally speakingthe the
part
of the
person
believers
baptism
Church has
recently
Jewett,
which should be
required Renewal,
focuses on the heart of the matter:
gradually
tically,
existenz
Pelagian good Gospel
Paedobaptists suggest
practice
is impossible
To insist that conversion is
necessary
to
evangelicalism
is
not to
say
that
every
Christian must have a dramatic
conversion
experience;
there is the “nurture of
which often
grace”
brings
one to the
“grace
of conversion”
rather than But whether one becomes a
Christian or suddenly. gradually
is one who has
suddenly, imperceptibly
or drama-
a Christian been
converted, that is,
has made a radical decision
against
evil (repentance) and for
Christ (faith). Confirmation tends to banish this element of
from
the
Christianity. Though
there are
excep-
tions, arrangement that
happy
begins
with infant
baptism
and
ends with confirmation
produces
what Dix (referring to the
Church of England) has aptly called an “amorphous mass of
will, which muffles the whole
impact
of the
and the witness of the church
today.”
The
antidote to this
impasse
is to substitute for man-made
saving
confirmation New Testament
confirmation,
which is
– the sacrament wherein
baptism
God confirms to the
penitent
sinner
the covenant
blessing
of a and the sinner on his
part engages
to be the Lord’s. new heart,
have
always hoped
that Church
history
would the existence of an
apostolic
todocument
The
deep
roots that have been
hoped
Church
is that after the
practice
practice
with the
primitive Rather what is
probable
practice,65
but such a and,
at
best,
must be inferred.
for in order to link have never materialized. 66 the
became
15
42
widespread alongside
believer
baptism, persons
like
Augustine
sought
to
justify
it in their own
day by saying
that it had been
handed down
by the apostles.
There are two heuristic
develop-
of an
apostolic practice
of
alongside
the work of Jewett,,
paedobaptism.67
are
especially important affirms that
apostolic
doctrine
ments which bear
upon
the
theory
These advances,
to the interests of the
Renewal,
which
there is the recent research document outside
is essential and that
continuity
Church is desirable.
Firstly,
the earliest extant
baptism. Secondly,
mysterious origin
of
the
practice
Since the
practice grounded
with the
early days
of the
apostolic
into the Didache,
the NT which addresses
there is the recent
study
into the heretofore
by way
of
inscriptions.
of
paedobaptism
in the NT texts
themselves,
Didache is al) the more
striking
in that this
early
didactic manual
refers
only
to believer
baptism.68 why paedobaptism,
these instructions.
and the final redactional
cannot be
historically the evidence of the
This raises the
question
as to
if of
apostolic origin,
is not mentioned in
Jewett
takes a date on this as A.D.
100-110,
elements
late,
but Rordorf has dated the
completed
which of course
may
have been added that
work from the later
implies
an even practices
handed down
by the
part
of the first
century,69 closer contact with
any baptismal apostles.
deep
roots
required
Pauline tradition the
prebaptismal very significant.?o
This
teaching immersion when
possible)
Since it is obvious that the Didache does have the
and is in contact with much
apostolic
composition.71
precincts
of the
primitive with its evident reliance
pre- teaching
which it advances is and the
baptism
rituals
(by
and this
together
can be the in
Palestine, seen “within together
and tradition
coming
are
very primitive,
with other factors leads Walker to
posit
a Pauline era for its
That this document
Christianity
upon practice
from the
very early days
if the
Church, suggest that the
origins
of
are best to be
sought
for at a later time.
Such evidence for a
paedobaptist
paedobaptism
been
forthcoming
in the
study evidence
(early
third
century). be
expected
would be
contemporaneous allusions to the
practice.
to have roots in the late second
The
inscriptional origin probably lay
with the
high mortality ancient world
and,
to some
extent,
lying
dormant
in the ancient
origin
at a later time has
of the earliest
inscriptional This testimonial evidence
might
century and,
if so, with the first
possible literary
data show that the
rate of infants in the
in the
pagan superstitions world. Extracts from
Ferguson’s
16
death,
procedures paedobaptism lay the
43
work sum
up
the situation:
The newborn were not
routinely baptized
in the
period
of
our
early inscriptions,
but
baptism
was administered before
at whatever
age…
It is not uncommon for emergency
to become
regular practice…
The initiative of
with
parents
of sick children who asked of
Church at that
period
(which
normally only baptized
believers as
suggested by
the evidence of the NT and
Didache
they might
not die
baptized.
These
parents
then
recorded the fact of the
baptism
at the burial
site.
gratyylly
The best
possible
reconstruction and not
relying upon theological time
is that the origin
early practice. paedobaptism theology
of
paedobaptism
the NT writers, nor in an
early
hermeneutic or in a
primitive
Rather the
hoped
is an
theological
using the
evidence available
inferences from a much later
did not lie in the minds of
or
for
apostolic practice
of phantom.
If a return to apostolic
experience among but rather to con-
Neither
is in the best interests of the
Renewal,
it is clear that the riches of the Renewal so far will not be conserved or enhanced
link of the
Spirit
with the event of paedobaptism.
that charismatic
has a relation to
paedobaptism,
Further it is clear that the
term’baptism’ can
to the event of
paedobaptism.
about the
Spirit’s activity
be credible
unsatisfactory guesswork.
to the Renewal that the best
course,
possible exegetical
There-
the
and historical basis is a course of embarkation
upon
by a presumed
It seems
highly unlikely Christians
version and
prayer.
not be
properly applied can
any presuppositions for this event
per
se
beyond fore I recommend
course with the soundest of contact with NT Christianity, a transition
practices. 7 4
period away
from this timeworn and
unproductive
Conclusion
I n summary, I have
attempted issues within the
evangelical brief comment
upon
them. reviewed the
provocative
to
survey
some of the
key
Movement
appropriate
because their book and because ethos of their movement. provided comparisons
Renewal at this time and to
provide
In
doing
this I have both used and
analysis
of the Charismatic
in the Church of
England by
Buchanan et al. I believe this to be
of the timeliness of the issues raised
by
they
have
successfully captured
In
accomplishing
and
guidelines
the
this
they
have for observers
elsewhere,
a
17
44
major
denomination
account of the
reception that a peculiar definiteness went on to
say
that Paul
expected Spirit,
to know whether
purpose
which the
present
article
hopes
to serve as well. I n thei r task Buchanan et al have taken a small
step
into
history
within a
and their contribution must be seen within the wider context of world
developments.
these islands Ronald Allen observed
so far as the
Holy Spirit
was
concerned,
of a real
spiritual
marked the
coming of
this
gift. 7
Some time
ago
in that the account of Acts, in
was
essentially
an
gift,
of a new
gift
and
He Christians to know the
Holy
they
had received him. Allen felt that this
gift
of the
Spirit partook
of the same character
as the first
gift
of the
day
of Pentecost.
in due course some Christians
charismatic
(at least in its
As
history
of this
persuasion,
who quality
of the
Spirit
had been
Perhaps
it is
definiteness) recorded
felt that a
dynamic overlooked, became appropriate
one of their number.
known as the Pentecostals.
then to end this overview with some wisdom from
religious experience message.
Pentecostalism is not the central concern of the Pentecostal. He has become
predominantly
identified
by an aspect
of his
that is not central to his
theology
or
His concern is the
centrality
of Jesus Christ… We must not be deceived
by
a new-found of the Pentecostal
experience.
The cross and all that
popularity
proceeds from the cross are still an offense to and condemnation of the world. The baptism in the
Holy Spirit is equally
offensive because it proceeds from the cross. This is true in spite of the
present
modishness of
speaking
in tongues. We must not imply any removal of the offense which the cross
gives to the world.
Paul Elbert is currently engaged in Ph.D. work at the University of London.
‘Colin Buchanan et al, The Charismatic Movement in the Church of (London: CIO
England
Publishing, 1981).
Reverend Buchanan is principal of St. John’s College, University of Nottingham.
21bid., p. 1
3Killian McDonnell, Presence, Power, and Praise: Charismatic Documents (3 vols.; Minneapolis: Liturgical, 1980).
4 Pace, l. Packer, “Theological Reflections on the Charismatic Movement, Part 2,” Churchman 94 (1980) 103-125. John
Witmer characteristically heralded Packer’s assessment as “finally devastating” and went further to say that Packer’s view that God is somehow in the movement is even unacceptable, BSac 137 (1980) 373.
Robert L. Thomas, Understanding Spiritual Gifts
but see a review 5E.g., in
(Chicago: Moody, 1978),
J ETS 23 (1980) 182-185.
18
45
F. F. Bruce, Tradition Old and New (London: Peternoster, 1970) 14; Grudem, 6E.g., The Gift of
Wayne
Prophecy in 1 Corinthians DC: University
Press of America, 1982) 210-219; Paul Elbert, “Face to Face: Then or Now?An (Washington, Exegesis of 1 Corinthians 13:8-13,”
unpublished paper read at the 1977 annual meeting of the Society for Pentecostal Theology, Springfield, MO; Ronald Cottle, “Tongues Shall Cease,” Pneuma: Pentecostal Theology ? (1979) 43-49. Cottle cites other work by F.F. Bruce and Bruce Metzgerin support of his that certain did not have to cease with the death of the apostles or with other events that are point
gifts
a part of the dispensational closure model; contra Robert L. Thomas, “Tongues… Will Cease,” JETS 17 (1974) 81-89.
7 Packer, “Theological… Part 2.” 118
8Cf. Heribert Muhlen, “The Person of the
Holy Spirit,” The Holy Spirit and Power, ed. Killian McDonnell (New York: Doubleday, 1975) 11-33.
9KIaas Runia, “The Gifts of the Spirit,” RTR 29 (1970) 93.
cur. Heinz Schurmann, “Les Charismes Spirituels,” L’Eglise de Vatican II, ed. Yves Congar (US 51b; Paris: Les Editions du Cerf, 1967) 541, 570.
11 Edward O’Conner, “Charisma et Institution,” NRT 106 (1974) 19.
Palma, “Spiritual Gifts – Basic Considerations,” Pneuma: Journal of the l2Anthony
Society for Pentecostal Studies % (1979) 14.
130’Conner, Charism,” 11.
148Buchanan et al, 3.
15’bid., p. 7. Cf. Reverend Bennett’s further appraisal, “The Gifts of the
The Charismatic
Holy Spirit,”
Movement, ed. Canon Michael Hamilton (Grand Rapids: Eerdmans, 1975), 15-32, with a review in JETS 21 (1978) 256-259.
with a review 16E.g.,
Michael Harper, Bishop’s Move (London: Hodder and Stoughton, 1978),
in EQ 57 (1979) 183, 184. Harper’s book in
not a few the world felt the movement had particular
indicated that
bishops throughout something to offer by way of reform and that it had penetrated
the hierarchy.
l7Buchanan et al, 39, 42. One can not help but notice the similarity of these remarks with the commentary of French L. Divine Order in the Church: A
of 1 Corinthians (Grand Baker, Arrington, Rapids: 1981) 140, that “A worship service can be so rigidly structured that it stifles or enslaves the Spirit. But structure can also Study
aid the Spirit; with no structure, there is a chaotic situation. The key to balance and order in worship is a structure that allows for freedom and spontaneity… Corporate worship in which spontaneity and order are united provides the best conditions for the
Holy Spirit to move and distribute His gifts.” Cf. also Arnold “Der Neutestamentliche
Bittlinger,
Charismatische Gottesdienst im Lichte der
Charismatischen Erneuerung der Kirche,” Prophetic Vocation in the New Testament and Today, ed. J. Panagopoulos (Leiden: Brill, 1977) 186-209. Heutigen
18Cf. J. Rodman Williams, The Gift of the
Holy Spirit Today (Plainfield, NJ: Logos, 1980) 123-150.
19J.1. Packer, “Theological Reflections on the Charismatic Movement, Part 1,” ” Churchman 94 (1980) 7-25. The renewal has not been lax in self criticism. e.g., Herbert Muhlen, “The Charismatic Renewal as and Power, 116, 117 ; Larry Christenson,
The Charismatic Renewal Experience,” Holy Spirit
Among Lutherans (Minn- eapolis : Bethany Fellowship, 1976) 114-134; on healing,
cf. Donald Gelpi,
19
46
“Ecumenical Problems and Possibilities,” Holy Spirit and Power, 179, 180; Francis MacNutt, The Power to Heal (Notre Dame, IN : Ava Maria, 1977) 125-137, 2Z6-236; Charles Farah, Jr., “A Critical Analysis: The ‘Roots and Fruits’ of Faith-Formula Theology,” Pneuma: Pentecostal Theology 3/1 (1981) 3-21; on
prosperity, cf. James S. Tinney, “The Prosperity Doctrine: Perverted Economics,” ” Spirit: Journal of Issues Incident to Black Pentecostalism 211 (1978) 44-53; Gordon D.
Fee, “The Gospel’ of Prosperity-An Alien Gospel,” Pentecostal Evangel, June 24, 1979, pp. 4-8.
20 Michael Harper, Charismatic Crises: The Renewal – Past, Present, and Future, 1981. This overview is available from one of the renewal organizations in Britain: SOMA, 27 Muster Green, Heath, Sussex, RH16 4AL Further, again in the popular vein, Harper’s
view that the renewal Haywards has not yet begun in many quarters in the U.K., in spite of collisions with traditional barriers, is consistent with the fact that the quite able ministerial treatment of Stanley Jebb, B.A., B. D., The Baptism in the 4th ed., continues to influence, having reached a circulation of over one Holy Spirit, hundred thousand copies since 1973. It is available from West Street Christian Centre, Dunstable, Beds., LU6, ISX
21 Buchanan et al, 40.
22Williams, Gift, 11-84.
238Buchanan et al, 41.
24Emmanuel Sullivan, Baptized Into Hope, (London: SPCK, 1980) 143-181.
25 Buchanan et al, 42.
26Leon J. Suenens, Ecumenism and Charismatic Renewal: Theological and Pastoral Orientations (London: Darton, Longman & Todd, 1978) 45-93.
27 Buchanan et al, 45-48.
28 The main
points
of Vinson Synan’s proposal are set forth in Suenens, Ecumenism, 104-106.
29 Russell P. Spittler, ed.,
Perspective on the New Pentecostalism (Grand Rapids: Baker, 1976).
The many possibilities for future dialogue raised by this volume are highlighted in a review by Alfred A. Glenn, Themelios 3 (1978) 93, 94.
30Cf. the
complementary guidelines suggested by Charles Farah, “Towards a Theology of Ecumenicity or Doctrinal Disagreements and Christian Fellowship,” Theological Renewal No. 19 (1981) 21-30.
31 Cf. George A. Turner, “An Evaluation of John R.W Stott’s and Frederick Bruner’s Interpretation of the Baptism in the Holy Spirit,” Wesleyan Theological joumal 8 (1973) 45ff.
Williams and Edith Waldvogel, “A History of Speaking Tongues and Related 32George Gifts,” Charismatic Movement, 61-113.
33Killian McDonnell, Charismatic Renewal and the Churches (New York: Seabury, 1976).
34Clark Pinnock, “The New Pentecostalism: Reflections of an
Evangelical Observer,” Perspectives, 183-192; cf. also his “An Evangelical Theology of the Charismatic
Renewal,” Theological Renewal No. 7 (1977) 28-35.
M. Horton, What the Bible Says About the
MO: 35Stanley
Holy Spirit (Springfield,
Gospel Publishing House, 1976).
20
47
36Rene Laurentin, Catholic Pentecostalism, tr. M. O’Connell (London/New York: Darton, Longman & Todd/Doubleday, 1977); Heribert Muhlen, A Charismatic
tr. E. Quinn and T. Linton (Mainz/London/New York: Matthias-Grune- waidIBurns & Oates/Paulist, 1975-78).
Theology,
37 Private Communication, 27 October 1979.
38 Private Communication, 28 October, 1981.
Langton D. Fox was formerly Ecclesiastical Assistant to the Catholic Charismatic Renewal in
England and wrote the foreword to Laurentin’s aforementioned study.
39Cf. Walter Hollenweger, “The House Church Movement in Great Britain,” ExpT
92 (1980) 45-47.
400n the exercise of these motifs in such contexts see the
conclusions of
“Charismatische Gottesdienst, 207-209. On the role of the group in this church related setting, cf. Donal Dorr, Remove the Heart of Stone : Charismatic Bittlinger,
Renewal and the Experience of Grace (Dublin: Gill and Macmillan, 1978) 119-138.
411. Howard Marshall, The Gospel of Luke NIGTC (Exeter/Grand Rapids: Paternoster/Eerdmans, 1978) 36.
428uchanan et al, 58.
the term ‘baptism’ Buchanan et al means water baptism, although in this context 43 By
they obviously mean paedobaptism.
The suitability of using the term baptism to describe paedobaptism
will be challenged below.
44Buchanan et al, 58.
45 Ibid., p. 58. In the context of this observation it again seems evident that the authors use the term baptism to stand for paedobaptism.
46 Ibid., p.58.
47koran attempt to reexplore such sacramental dogmas from a Roman Catholic point
of view see the effort Donald L. Charism and Sacrament: A of enterprising
by Gelpi,
Theology
Christian Conversion (New York/London: Paulist/SPCK, 1976-7) with a review by Larry Hurtado, J ET5 21 (1978) 190-192.
48 Concepts diagnosed and terms coined by Gelpi, Charism, 70, 71.
nature 49E.g.,
Suenens, Ecumenism, 72, has called for renewed discussions on “the
of baptism and its relation to faith and the Church,” in a context of concern about the inevitable proselytism of paedobaptized believers to be baptized.
500iverse Sermons of MasterJohn Calvin, tr. C. Featherstone (London: Byshop, 1581) 158. As is well known Calvin did not follow
on this but put out for in
through insight,
study, e.g.
the Geneva Cathechism, that people should exhibit the power of their paedobaptism. In this respect (and inasmuch as he paedobaptized
the infants of uncertain Anabaptist parents when requested) he was able to maintain a link with the historical Church, he felt was wise to do. However he did note that (andlor something paedobaptism baptism) were not efficacious in themselves, but as events they had from the Holy Spirit whatever efficacy they possessed.
51 James D.G. Dunn, Baptism in the Holy Spirit (London: SCM, 1970), 87, italics his. However elsewhere Dunn does not cocoon baptism with other
be a necessary expression of faith, but God gives the
experiences, “Baptism may Spirit directly to faith,” 100 (cf. n. 53 below). For a critical interaction with Dunn’s model in a wider context than just water baptism, cf. Max Turner, “Jesus and the Spirit in Lucan
21
48
Perspective,” TynB 32 (1981) 3-42; E.A. Russell, “They believed Philip preaching (Acts 8:12),” Irish Biblical Studies 1 (1979) 169-176, which is followed from Dr. Dunn, 177-183. Further of the weak
by a reply
exposure underpinnings in Dunn’s model
may be detected
in Max Turner’s overview, “The Significance of the
Receiving
Spirit in Luke-Acts: A Summary of Modern Scholarship,” Trin} 2 (1981) 131-158.
52 Frederick D. Bruner, A Theology of the Holy Spirit (Grand Rapids: Eerdmans, 1970) 208; similarly, the and overconfident assertions of G.R. Murrey, “baptism
and conversion are imprecise
Beasley-
inseparable,”
N I DNTT 1. 149, and H. Conzelmann, “Taufe und Gesitempfang gehoren zusammen,” Die
chichte (HNT 7;
Apostelges-
Tubingen: Mohr, 1963)31.
53Dunn
Baptism, 226. However
in his
Unity and Diversity in the New Testament
(Philadelphia: Westminster, 1977) 357, he finds no
of the Spirit on baptism
in Acts 8, 10 or 19. I doubt if Luke
dependence
perceived any necessary underlying dynamic relationship between baptism and a gift of the
If Luke thought in terms of a
of “Christian initiation,” he would Spirit. have thought of
concept
events like
surely
repentance and faith, baptism, laying on of hands, of a
of the as events in With
reception
Bruce, I concur that Luke does not seem to gift
Spirit, separate space-time.
regard any one sequence
of events as normative, cf. f.F. Bruce, “The Holy Spirit in the Acts of the Apostles,” I nt 27 (1973) 17 6; rather Luke is flexible in the handling of his materials, recognizing the sovereignty of the Spirit.
James D.G. Dunn, Jesus and The Spirit (Philadelphia: Westminster, 1975) 190, 191. Even though Marshall properly notes that Luke’s statements about the relation of the Spirit to water baptism (if indeed he believed there had to be a relation) are “incapable of being worked into one
out of
single pattern,”
he still feels (perhaps respect
for traditional or sacramental pictures of the
Spirit’s supposed activity in this domain) that this aspect of Luke’s narrative is a “notorious problem,”
I. Howard Marshall, Luke: Historian and
Theologian (Grand Zondervan, Rapids:
1971) 198.
55Eduard Schweizer, TDNT 6. 414; The Holy Spirit, tr. R. and 1. Fuller (London: Scm, 1981) 63-65. George T. Montague rightly assesses Schweizer’s latter as one of “pastoral balance in suggesting norms the
position
for discerning
manifold of the
activity
Spirit in the church today,” CBQ 44 (1982) 163, but Schweizer assumes, without due
consideration, such activity in paedobaptism.
56C.F.D. Moule, The Holy Spirit (London: Mowbrays, 1978) 85. Moule cites the work of Dunn, his former to the effect that have strained texts to develop a
pupil, pentecostals
“two-stage” model of conversion and receiving a gift of the Whatever the defects of such a model, if Christocentric
be considered Spirit. a
it is at least more
experience
open to a flexible approach to the
of the than are baptismal theologies.
stage,
In any case the
activity
is not that
Spirit relevant in the
concept of subsequence
pentecostal
model, but rather what is most relevant is the experiential dynamic quality of the Spirit. Returning to Dunn, it is perhaps
of interest to observe re the pentecostal
“stage” that he finds that “the fact is that in every case where Luke describes the giving of the Spirit it is accompanied and “evidenced’
by glossolalia,” Jesus, 189, italics his; but on a practical level those within
Christianity
who adhere to this point too closely are “esoteric and factious,”
today
Baptism, 199. If Luke’s position is that faith is anterior to a gift of the Spirit one wonders if he too would be guilty of unrealistic enthusiasm, as he does
dreams, visions,
emphasizing
prophetic-type gifts and the miraculous in general.
57Williams Gift, 152, 153. Cf. Karl Rahner, Theological Investigations 16, Experiences of the Spirit: Source of Theology, tr. D. Morland (New York: Seabury, 1979) 35-51.
22
49
58Muhlen, Theology, 135.
59 Paul K. Jewett, Infant Baptism and the Covenant of Grace (Grand Rapids: Eerdmans, 1978).
60CJeon Rodgers, Themelios 4 (1979) 115.
‘
61 james R. Payton, “Infant Baptism and the Covenant of Grace – A Review Article” WTJ 42 (1980) 406-419.
62E.g., M. Pesce, “Christ did not send me to Tarse: baptize, but to evangelize,” Paul de
Apotre du notre temps,
Festschrift en memorie de
Pape Paul IV, ed. L DeLorenzi
(Rome: Abbaye de S. Paul, 1979) 337-362. Marshall, Luke: Historian and Theologian, 192, n. 4, observes that a constant factor in becoming a Christian is hearing
the word so that Christ is made known as Savior and that this motif is developed
in Luke-Acts as well as in Paul and john. from the word there can be no salvation, a biblical fact which Marshall Apart
hearing
quite reasonably notes has for the
implications practice of paedobaptism.
63Muhlen, Theology, 135, 136. His citation of the Church of England reflects the fact that even before the onset of what could be termed charismatic development
there was widespread unease with paedobaptism and had been taken to move away from it, or for those who continued it, to restrict steps it to cases where there were committed Christian parents.
64 Jewett, Infant, 190, 191. Note that Jewett’s use of sacramental language does not in his case a related of the Spirit, for Jewett is well aware that a presume
soteriologically activity
high view of sacramental grace attributed
to the event of paedobaptism
can hardly find room for a subsequent “conversion experience” on the part of those who have been paedobaptized.
65Payton, “Infant,” 407-411.
66Cf Jewett, Infant, 13-45.
‘
67 The topic of paedobaptism and the
practice
of the
apostles
has been
handled Jewett, Infant, 47-71, who concludes that “the and the short of the matter by is that infant
competently long
baptism nowhere appears in the
sources (including
the NT) until well into the second century,” 71, parenthesis mine.
68Cf. Jewett’s discussion of the Didache, 40, 41.
69 Joan Hazeldon Walker, “Reflections on a New Edition of the Didache,” VC 35 (19$1) 36.
70Cf. Willy Rordorf and Andre Tuiller, La Doctrine Des Douze
Apotres (Didache) (SC 248; Paris: Les Editions du Cerf, 1978) 31, 35, 99, 171.
current 71 Following
Audet and Voobus in this regard and in agreement with other
work, so joan Hazeldon Walker, A for the Didache: independent Further
pre-Markan Dating
Thought of a Liturgist,” Studia Biblia 1978, 111: Papers on Paul and Other New Testament Authors, ed. E. Livingstone (Sheffield: JSOT, 1980) 404, 406, 409. Cf. also John S. Kloppenborg, “Didache 16:6-8 and Special Matthaen Tradition,” ZNW 70 (1979) 54-67, who expands Koester’s view, with which I Didachist did not
either Mark or Matthew as his source agree, that the
depend upon
in Did. 16, but rather seems to draw upon a tradition which is earlier than the final form of the Synoptic apocalypse.
23
50
72Anton Voobus, “Liturgical Traditions in the Didache,” Papers of the Estonian Theological Society in Exile, No. 16 (Stockholm, 1968) 5.
73 everest Ferguson, “Inscriptions and the Origins of Infant Baptism,” JTS n.s. 30 (1979) 44-46, parenthesis mine.
74 In the Church of England there is a trend in this direction
already.
Of the approximately two thousand Anglican clergy participating in some way in the Renewal, a guesstimate is that ten percent of these have
have been
rejected paedobaptism,
baptized usually in the charismatic now
sector of the Renewal, and
counsel both prayerful parental dedication Baptist of infants only by Christian and believer
parents
baptism.
These data courtesy of Reverend Laurence
Renewal
Hoyle, Anglican
Ministries, and Vicar John Payton, 2 February 1982.
75Ronald Allen, Pentecost and the World: The Revelation of the Holy Spirit in the ‘Acts of the Apostles’ (London: Oxford University, 1917) 25, 26, 28.
76R. Hollis Gause, “Issues in Pentecostalism, Perspectives, ed. Spittler, 113, 116.
24
