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 phenomenon 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 inbreaking of the Holy Spirit, accompanied by speaking in tongues, 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 enduement of spiritual power for intensified service.
Third, this inbreaking of the Holy Spirit has linked both the mainline Protestant and the traditional Pentecostal movement to worship practices of the first century through what has appropriately been referred to as the Charasmatic movement (derived from charismata, the Greek word used, for example, in 1 Cor. 12:4, 30 for the gifts of 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.
The Scripture Is Being Fulfilled
First, the Bible unequivocally declares, "Be filled with the Spirit" (Eph. 5:18). 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 (imperative mood) does not responsive disciple an option in the matter. However, since the verb is in the passive voice, it is clear that being filled with the Spirit is not something 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 up 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.
The Person of the Holy Spirit Is at Work
Second, the Bible reveals that the Person of the Holy Spirit has been the primary agent in all of the ministry of the Word throughout the centuries. The Scripture states clearly that the triune Godhead operates coequally, coeternally, coexistantly, as one unit. But it also has been suggested, and with validity, that we might view this unity of activity with an eye toward the special function of each member of the Trinity the executive is the Father, the architecht is the Son, and the contractor is the Holy Spirit.
Thus, the Scriptures show the Holy Spirit uniquely and distinctly at work in these roles: He is the Author of the Old Testament (2 Sam. 23:2; Is. 59:21; Jer. 1:9; 2 Tim. 3:15-17; 2 Pet. 1:21) and the New Testament (John 14:25, 26; 1 Cor. 2:13; 1 Thess. 4:15; Rev. 1:10, 11; 2:7). He is the Old Testament Anointer. The Sciptures name no less than sixteen Old Testament leaders in Israel who received this anointing; Joseph (Gen. 41:38); Moses (Num. 11:17); Joshua (Num. 27:18); Othniel (Judg. 3:10); Gideon (Judg. 6:34); Jephthah (Judg. 11:29); Samson (Judg. 14:6, 19; 15:14, 15); Saul (1 Sam. 10:10, 11:6); David (1 Sam. 16:13); Elijah (1 Kin. 8:12; 2 Kin. 2:16); Elisha (2 Kin. 2:15); Azariah (2 Chr. 15:1); Zechariah (2 Chr. 24:20); Ezekiel (Ekek. 2:2); Daniel (Dan. 4:9; 5:11; 6:3); Micah (Mic. 3:8).
Thus, the Holy Spirit, as contractor, anointed the Old Testament prophets Isaiah and Joel to write - to prophesy of the day when He would be outpoured and when His gifts would be exercised in the church, throughout the whole church age (Joel 2:28-32; Acts 2:17-21). In Isaiah 28:11, 12 God used Isaiah to tell Judah that He would teach them in a manner they did not like and that He would give them knowledge through the language of foreigners as a sign of their unbelief. Centuries later the apostle Paul expands the intent of this passage, referring it to the gift of speaking in tongues in the church as a manifestation or sign to unbelievers (1 Cor. 14:21, 22). This sign could be in languages either known or unknown to human beings (compare 1 Cor. 14 with Acts 2:1-11; 10:45, 46).
In all these respects, we see the Holy Spirit as one who operates in the church as a definate personality - a Person given as a gift to the church to assure that the continued ministry of the resurrected Christ is expressed and verified. The Holy Spirit, then, has all the characteristics of a person:
He posesses the attributes of a mind (Rom 8:27), will (1 Cor. 12:11), and feeling (Eph. 4:30).
He engages in such activities as revealing (2 Pet. 1:21), teaching (John 14:26), witnessing (Heb. 10:15), interceding (Rom. 8:26), speaking (Rev. 2:7), commanding (Acts 16:6,7), and testifying (John 15:26).
He has a relationship with human persons: He can be grieved (Eph. 4:30), lied to (Acts 5:3), and blasphemed (Matt. 12:31, 32).
The Holy Spirit posesses the divine attributes of the Godhead: He is eternal (Heb. 9:14), omnipresent (Ps. 139:7-10), omnipotent (Luke 1:35), and omniscient (1 Cor. 2:10, 11).
He is referred to by such names as the Spirit of God, the Spirit of Christ, the Comforter, the Holy Spirit, the Holy Spirit of promise, the Spirit of truth, the Spirit of grace, the Spirit of life, the Spirit of adoption and the Spirit of holiness.
He is illustrated with such symbols as fire (Acts 2:1,2), wind (Acts 2:1,2), water (John 7:37-39), a seal (Eph. 1:13), oil (Acts 10:38), and a dove (John 1:32).
All this unfolds something of the vast realm or sphere of the operation of the Holy Sprit in the Old and New Testament and in the contemporary church.
Accounts in Acts Are Being Rediscovered and Applied
Third, the Book of Acts provides five accounts of people receiving the fullness or infilling or baptism in the Holy Spirit (Acts 2:4; 8:14-25; 9:17-20; 10:44-48; 19:1-7). In these accounts five factors are manifest: 1) There was an overwhelming inbreaking of God's presence experienced by all who were present. 2) There was an evident transformation in the lives and witness of the disciples who were filled. 3) 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 teaching and preaching Jesus as the Christ" (Acts 5:42). 4) The immediate evidence in three of the give accounts was glossolalia: "For they heard them speak with tongues and magnify God" (Acts 10:46). [Glossolalia is a coined term derived from the Greek glossa ("tongue") and laleo ("to speak").] 5) The ultimate purpose of this experience was empowered witnessing (Acts 1:8) and a deeper dimension of Christian committment for the achievement of happiness (Eph. 5:19), gratitude (Eph. 5:20), humility (Eph. 5:21), and fruitfulness (Gal. 5:22, 23).
Together, the above facts demonstrate what the present Pentecostal/Charismatic renewal is experiencing through the Holy Spirit at work in the church. The problem is that too frequently the elements of this renewal are misunderstood or misapplied for a lack of biblical understanding of "tongues" and the function of the gifts of the Spirit. Although there are varying theological and ethical viewpoints among some in the Neo-Pentecostal/Charismatic movement, a common bond of unity in the Spirit-filled renewal is the practice of "speaking in tongues" in prayer and worship, together with an acceptance and welcoming of the operation of the Holy Spirit's gifts in their midst. Thus, to fully understand this phenomenon, it is necessary to see the Pentecostal/Charismatic view as they have learned to implement the Book of Acts' manifestation of the Holy Spirit's power-workings, applying the controls taught in 1 Corinthians 12-14.
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