James Walters / 14 June 2011
It gives me great pleasure with humility to stand before you this evening to share my spiritual experience with you.
I was born to an Anglican Family but was baptised Methodist because of my aunt’s (my father’s elder sister) influence over the family. I spent most of my teenage years in the Methodist and Anglican Communion and adulthood in the Pentecostal movement where I underwent religious training in one of their seminaries and served as a priest. Admission into the membership of the Pentecostal movement is by immersion baptism.
The Pentecostalists believe and preach that it is possible to be baptised in, or filled by the Holy Spirit as on the day of Pentecost.
The doctrine of Holy Spirit baptism was added as a characteristic requirement. The way of salvation includes three stages: conversion, cleansing and baptism by the spirit which epitomises the whole process. The sole doctrinal authority of the Pentecostal movement is the Bible. Their organisation is congregational with a liturgy devoid of any form of rigid uniformity. But we do say the Apostle or Nicene creed in worship service.
We have just celebrated the feast of Pentecost this past Sunday. The word Pentecostal originates from the word Pentecost.
Pentecost was an annual Jewish festival, also known as the feast of weeks or “the day of first fruit,” a celebration of the first buds of harvest. It is one of three major feasts in which Jewish men are required to go to Jerusalem three times each year to celebrate -- the others being the feast of the Tabernacle and the feast of the Passover.
The Day of Pentecost marks the birth of the church and the fulfillment of Christ’s promise in his pre- and post-resurrection discussions with his disciples about sending a helper, a comforter and the spirit of truth, as recorded in Saint John’s Gospel Chapters 14: 16-17, 15: 26; the outpouring of the Holy Spirit and its manifestation as recorded in the book of Acts, Chapter 2. Those who become Christians on Pentecost were the first fruits of a vast harvest of millions of souls.
The power of the Holy Spirit through the Church is the most striking feature in the book of Acts. The book has even being called The Acts of the Holy Spirit. However, the work of the Holy Spirit in Acts cannot be understood without seeing the relationship between Acts and the Gospels, which demonstrates an essential continuity. It is clear that both the public Ministry of Jesus in the Gospels and the public ministry of the church in Acts begin with a life-changing encounter with the spirit; both are essential accounts of the result of that event.
There was an overwhelming in-breaking of God’s presence experienced by all who were present. There was an evident transformation in the lives and witness of the disciples who were filled. That which was experienced became the impetus for the growth of the church, “as daily in the temple and in every house, they did not cease preaching and teaching Jesus as the Christ.”
The power of the spirit in Jesus’ life authorised Him to preach the kingdom of God and to demonstrate the Kingdom’s power by healing the sick, casting out demons, and setting the captives free (Luke 4: 14-19; Matt 4: 23). The same spirit power in Acts 2 gave the same authority to the disciples; Jesus is the prototype of the Spirit filled, Spirit empowered life (Act 10:38). In effect the Book of Acts is the story of the disciples receiving what Jesus received in order to do what Jesus did.
Without a doubt, the Pentecostal revival of the early 1900s and the charismatic renewal, which had its beginning in the late 1950s, together constitute one of the most innovative and impactive spiritual renovations in history; but when we investigate this occurrence we must ask: 1) why has this happened? 2) what is this doing?, and 3) how can spiritual integrity be maintained?
Why has this happened?
The first reason has been an evident need for renewal of mission and purpose throughout the church and among its individual members.
Second, in view of this need for renewal, there has been a definite movement on the part of sincere believers to recover the dynamic power of the Holy Spirit, which transformed and empowered the early Christians. Emerging from this movement has been an in-breaking of the Holy Spirit, accompanied by speaking in tongues and other spiritual gifts like healing, prophecy evangelism, teaching, pasturing and miracles among believers in every major denomination, demonstrating that the baptism in the Holy Spirit is not a denomination or a movement but an experience that brings endowment of spiritual power for intensified service.
Third, this in-breaking of the Holy Spirit has linked both the mainline protestant and the traditional Pentecostal movement to the worship practice of the first century through what has appropriately been referred to as the charismatic movement (derived from the Greek word “charismata” meaning “charm, personality and appeal”: a word used by Paul in his epistle to the Corinthians, Chapter 12:4 for the gift to the Holy Spirit).
What is this doing?
Renewal then raises the question, what really happens when the gifts go to the church? In attempting to answer, attention must be given to the scriptural foundation, the traditional context, and the contemporary witness.
First, John’s post resurrection account in John, Chapter 20: 21 revealed that Jesus breathed on His disciples and said to them, “receive the Holy Spirit”. The Bible in Ephesians Chapter 5:18 clearly declares: “be filled with the spirit”. An analysis of the Greek verb translated “be filled” shows that it is in the present tense, indicating that this blessing is one that we may experience and enjoy now. The fact that the verb is a command does not leave the responsive disciple an option in this matter. However, since the verb is in the passive voice, it is clear that being filled with the spirit is not what the Christian achieves through his own efforts, but is something that is done for him and to which he submits. Hence, the scriptures depict a theocentric view of the Holy Spirit’s filling in which the higher reaches down to gather the lower into ultimate communion. Clarity on this point dismisses the criticism or misunderstanding of some who seem to see this experience as something merely conjured up by human suggestion, proposition or excitement.
Secondly, the Bible reveals that the person of the Holy Spirit has been the primary agent in all the ministry of the word throughout the centuries. The scripture states that the Trinity Godhead (the Father, Son and Holy Spirit) operates coequally, coeternally, coexistently, as one unit. Thus, the scriptures show the Holy Spirit uniquely and distinctly at work in these roles:
In our perspective, the Pentecostal sees the baptism or infilling of the Holy Spirit as an experience subsequent to Christian conversion: one that comes about through a process of yielding the complete person into the guidance and in-dwelling of the Holy Spirit. We agree that the Holy Spirit is operative in every believer and in the varied ministries of the church. No biblically oriented Pentecostal ever views a non-Pentecostal as “less saved” or less spiritual than himself. The baptism in or with the Holy Spirit (John 1: 33; Acts 1: 5) was and is directed by the Lord Jesus to be “received” (John 20: 22; Act 1: 8) as a “gift” given following his ascension (John 7: 39; Acts 2: 38-39). However should any prefer to dismiss this terminology, we contend that to experience the Holy Spirit’s fullness in the spirit of unity is more important than to separate company or diminish our passion for his fullness over differences in theological wording or practice.
By “a process of yielding the complete person” the Pentecostal does not mean either (a) a passivity of mind or (b) a self-hypnotic or trancelike state. Rather, this terminology refers to an assertive prayerful, heartfelt quest for God. The mind is active, worshipping Jesus Christ, the Baptiser with the Holy Spirit (John 1: 33). The emotions are warmed, as the love of God is poured forth into our hearts (Rom 5: 5).
One’s physical being participates, as worship is spoken and expressed, with upraised voice in prayer (Acts 4: 24) or upraised hands of adoration (PS. 63: 1-5).
In conclusion, the in-dwelling of the Holy Spirit can also empower believers to perform not only delegated ministerial duties, but can transform them in a way that the fruit of the spirit which is love, righteousness, justice and equity can clearly be seen in the way they conduct their lives.
Typical of this example is the Isaiah Community which we belong to. We never cease praying for love and justice, endlessly exploring how best we can help the less fortunate and those that are marginalised. Remember what Jesus Said to the multitude, “Whatever you do to the least of your brethren, you have done it to me.”
I was born to an Anglican Family but was baptised Methodist because of my aunt’s (my father’s elder sister) influence over the family. I spent most of my teenage years in the Methodist and Anglican Communion and adulthood in the Pentecostal movement where I underwent religious training in one of their seminaries and served as a priest. Admission into the membership of the Pentecostal movement is by immersion baptism.
The Pentecostalists believe and preach that it is possible to be baptised in, or filled by the Holy Spirit as on the day of Pentecost.
The doctrine of Holy Spirit baptism was added as a characteristic requirement. The way of salvation includes three stages: conversion, cleansing and baptism by the spirit which epitomises the whole process. The sole doctrinal authority of the Pentecostal movement is the Bible. Their organisation is congregational with a liturgy devoid of any form of rigid uniformity. But we do say the Apostle or Nicene creed in worship service.
We have just celebrated the feast of Pentecost this past Sunday. The word Pentecostal originates from the word Pentecost.
Pentecost was an annual Jewish festival, also known as the feast of weeks or “the day of first fruit,” a celebration of the first buds of harvest. It is one of three major feasts in which Jewish men are required to go to Jerusalem three times each year to celebrate -- the others being the feast of the Tabernacle and the feast of the Passover.
The Day of Pentecost marks the birth of the church and the fulfillment of Christ’s promise in his pre- and post-resurrection discussions with his disciples about sending a helper, a comforter and the spirit of truth, as recorded in Saint John’s Gospel Chapters 14: 16-17, 15: 26; the outpouring of the Holy Spirit and its manifestation as recorded in the book of Acts, Chapter 2. Those who become Christians on Pentecost were the first fruits of a vast harvest of millions of souls.
The power of the Holy Spirit through the Church is the most striking feature in the book of Acts. The book has even being called The Acts of the Holy Spirit. However, the work of the Holy Spirit in Acts cannot be understood without seeing the relationship between Acts and the Gospels, which demonstrates an essential continuity. It is clear that both the public Ministry of Jesus in the Gospels and the public ministry of the church in Acts begin with a life-changing encounter with the spirit; both are essential accounts of the result of that event.
There was an overwhelming in-breaking of God’s presence experienced by all who were present. There was an evident transformation in the lives and witness of the disciples who were filled. That which was experienced became the impetus for the growth of the church, “as daily in the temple and in every house, they did not cease preaching and teaching Jesus as the Christ.”
The power of the spirit in Jesus’ life authorised Him to preach the kingdom of God and to demonstrate the Kingdom’s power by healing the sick, casting out demons, and setting the captives free (Luke 4: 14-19; Matt 4: 23). The same spirit power in Acts 2 gave the same authority to the disciples; Jesus is the prototype of the Spirit filled, Spirit empowered life (Act 10:38). In effect the Book of Acts is the story of the disciples receiving what Jesus received in order to do what Jesus did.
Without a doubt, the Pentecostal revival of the early 1900s and the charismatic renewal, which had its beginning in the late 1950s, together constitute one of the most innovative and impactive spiritual renovations in history; but when we investigate this occurrence we must ask: 1) why has this happened? 2) what is this doing?, and 3) how can spiritual integrity be maintained?
Why has this happened?
The first reason has been an evident need for renewal of mission and purpose throughout the church and among its individual members.
Second, in view of this need for renewal, there has been a definite movement on the part of sincere believers to recover the dynamic power of the Holy Spirit, which transformed and empowered the early Christians. Emerging from this movement has been an in-breaking of the Holy Spirit, accompanied by speaking in tongues and other spiritual gifts like healing, prophecy evangelism, teaching, pasturing and miracles among believers in every major denomination, demonstrating that the baptism in the Holy Spirit is not a denomination or a movement but an experience that brings endowment of spiritual power for intensified service.
Third, this in-breaking of the Holy Spirit has linked both the mainline protestant and the traditional Pentecostal movement to the worship practice of the first century through what has appropriately been referred to as the charismatic movement (derived from the Greek word “charismata” meaning “charm, personality and appeal”: a word used by Paul in his epistle to the Corinthians, Chapter 12:4 for the gift to the Holy Spirit).
What is this doing?
Renewal then raises the question, what really happens when the gifts go to the church? In attempting to answer, attention must be given to the scriptural foundation, the traditional context, and the contemporary witness.
First, John’s post resurrection account in John, Chapter 20: 21 revealed that Jesus breathed on His disciples and said to them, “receive the Holy Spirit”. The Bible in Ephesians Chapter 5:18 clearly declares: “be filled with the spirit”. An analysis of the Greek verb translated “be filled” shows that it is in the present tense, indicating that this blessing is one that we may experience and enjoy now. The fact that the verb is a command does not leave the responsive disciple an option in this matter. However, since the verb is in the passive voice, it is clear that being filled with the spirit is not what the Christian achieves through his own efforts, but is something that is done for him and to which he submits. Hence, the scriptures depict a theocentric view of the Holy Spirit’s filling in which the higher reaches down to gather the lower into ultimate communion. Clarity on this point dismisses the criticism or misunderstanding of some who seem to see this experience as something merely conjured up by human suggestion, proposition or excitement.
Secondly, the Bible reveals that the person of the Holy Spirit has been the primary agent in all the ministry of the word throughout the centuries. The scripture states that the Trinity Godhead (the Father, Son and Holy Spirit) operates coequally, coeternally, coexistently, as one unit. Thus, the scriptures show the Holy Spirit uniquely and distinctly at work in these roles:
- He is the Author of the Old Testament (2Sam. 23:2; Is. 59:21; Jer. 1:9; 2Tim. 3:15 - 17; 2Pet. 1:21), and the New Testament (John 14:25,26; 1 Cor. 2:13; 1Thes. 4:15; Rev 1:10, 11; 2:7).
- He is the Old Testament anointer. The scriptures name no less than sixteen Old Testament leaders in Israel who received this anointing: Joseph (Gen41:38); Moses (Num11:17); Joshua (Num. 27:18), David (1Sam. 16:17); to name but a few.
In our perspective, the Pentecostal sees the baptism or infilling of the Holy Spirit as an experience subsequent to Christian conversion: one that comes about through a process of yielding the complete person into the guidance and in-dwelling of the Holy Spirit. We agree that the Holy Spirit is operative in every believer and in the varied ministries of the church. No biblically oriented Pentecostal ever views a non-Pentecostal as “less saved” or less spiritual than himself. The baptism in or with the Holy Spirit (John 1: 33; Acts 1: 5) was and is directed by the Lord Jesus to be “received” (John 20: 22; Act 1: 8) as a “gift” given following his ascension (John 7: 39; Acts 2: 38-39). However should any prefer to dismiss this terminology, we contend that to experience the Holy Spirit’s fullness in the spirit of unity is more important than to separate company or diminish our passion for his fullness over differences in theological wording or practice.
By “a process of yielding the complete person” the Pentecostal does not mean either (a) a passivity of mind or (b) a self-hypnotic or trancelike state. Rather, this terminology refers to an assertive prayerful, heartfelt quest for God. The mind is active, worshipping Jesus Christ, the Baptiser with the Holy Spirit (John 1: 33). The emotions are warmed, as the love of God is poured forth into our hearts (Rom 5: 5).
One’s physical being participates, as worship is spoken and expressed, with upraised voice in prayer (Acts 4: 24) or upraised hands of adoration (PS. 63: 1-5).
In conclusion, the in-dwelling of the Holy Spirit can also empower believers to perform not only delegated ministerial duties, but can transform them in a way that the fruit of the spirit which is love, righteousness, justice and equity can clearly be seen in the way they conduct their lives.
Typical of this example is the Isaiah Community which we belong to. We never cease praying for love and justice, endlessly exploring how best we can help the less fortunate and those that are marginalised. Remember what Jesus Said to the multitude, “Whatever you do to the least of your brethren, you have done it to me.”
