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Introduction
The Debate
The Defense
Luke-Acts are doubtless two volumes written by the same author (See Luke
1:1-4; Acts 1:1). Acts is a continuance of what Jesus began to do and teach. “The
book of Acts…is a continuation of that narrative. Luke wrote more of the New
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Testament than any other individual” (Scofield, Editor, 2004, 1427). The Bantu title
for the Acts of the Apostles is, “Words Concerning Deeds.” A brief survey of this
book will give the unmistakable impression it is deeds the Lord continued to do,
through the Holy Spirit (primarily) and His disciples (secondarily). In ancient times
this book was called, “Acts of the Holy Spirit” or the “Gospel of the Holy Spirit” The
Spirit is referred to more than fifty times in this one book. Acts gives principles that
should govern the church in every generation. The Full Life Study Bible states, “Acts
records what the church must be and do in any generation as it continues Jesus’
ministry in the Pentecostal power of the Holy Spirit” (Stamps 1992, 1649). The Book
of Acts covers the first thirty years of church history and draws us into the world of
the first century church. Some think it would be exciting to go back. However, the
Holy Spirit continues to move in the twenty-first century. Acts is more than history.
It is God’s training manual for today’s church. We are continuing to see the miracles
of Acts being performed today; even to a greater dimension. Countries are reporting
thousands receiving the Holy Ghost in a single service; blinded eyes opened; and
people being brought back from the dead.
Luke strategically unravels the role of the Holy Spirit in both Luke and Acts.
Lampe rightly said, “The connecting thread which runs through both parts of
St. Luke’s work is the theme of the operation of the Spirit of God” (1955, 1).
Fernando adds; a close look reveals that “…Luke had both a theological aim and a
historical one in writing Acts, and that the events he chose to stress were chosen
because of the value they had in presenting truths he wanted to communicate. Our
task is to find those truths…” (31).
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describes the plan of salvation, the proof of prophecy and the fulfillment of
God’s promises…” (Adeyemo 2006, 1297)
Luke’s conclusion (Luke 24:47-49) forms the introduction to the Book of Acts
(Acts 1:4). Peter’s message on the Day of Pentecost (Acts 2:38-39) is repetitive of
Jesus’ closing message in the Gospel of Luke. Roger Stronstad in The Charismatic
Theology of St. Luke contends there is a Lucan doctrine of the Spirit, and that Luke
possessed a historical and theological interest in writing the third Gospel. There are
many references in Luke, especially in the infancy and inauguration narratives, not
contained in other books. He reveals “Jesus is not only anointed by the Spirit, but He
is also Spirit-led, Spirit-filled, and Spirit-empowered.” (Stronstad 1984, 45) These
characteristics can be emulated in the lives of believers today. It is just as valid in
the twenty-first century as it was in the first.
One writer, Gordon Fee (on the other hand) has issues with assuming the
Pentecostal experience is normative or obligatory for all Christians. He differentiates
between ‘normal’ (expected, recurring experience); ‘normative’ (obligatory) and
‘repeatable.’ ‘Normative’ refers to “what must be adhered to by all Christians at all
times and in all places, if they are truly to be obedient to God’s word” (Fee 1991,
102). He feels, however, that Pentecostals can argue that the baptism of the Holy
Spirit, speaking in other tongues, can be viewed as ‘normal’ as it can be expected,
and ‘repeatable.’ Although, Fee has difficulties with attaching the word ‘normative’
to this event he does concede, “If the Pentecostal may not say one must speak in
tongues, the Pentecostal may surely say, why not speak in tongues?” (Fee 1991,
99).
TABLE ONE
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Historical precedence can be considered normative if it agrees with Christ’s
teachings, commands, and is in harmony with the rest of the Scriptures and
apostolic teaching. Pentecostals, to their credit, are insistent and unwavering on the
authority and infallibility of God’s Word. Unless a doctrine can support its case with
Scripture it has no reason to exist. This permeates every aspect of Pentecostal faith,
life, and practice (Arrington 1988).
Tongues is: (a) normative—always occurs with the Spirit baptism; (b) initial—
first sign that the baptism of the Holy Spirit has been received but should not be the
last; (c) physical—you know it happened, a transformed life follows; and (d)
evidence—proving the baptism has occurred (House 2006, 99-100).
TABLE TWO
Romans 15:4 “For everything that was written in the past was
written to teach us, so that through endurance and
the encouragement of the Scriptures we might
have hope.”
The Experience
The Day of Pentecost is the pattern for all believers, in all ages,
encompassing all cultures. Peter’s enlightenment was resolute, “In the last days,
God says, I will pour out my Spirit upon all people…” (Acts 2:17). He further added,
“…And you will receive the gift of the Holy Spirit. The promise is for you and your
children and for all who are far off—for all whom the Lord our God will call” (Acts
2:37). Peter certainly connected revelation with experience when he said, “This is
that…” (Acts 2:16, KJV). “Our view on any doctrine must be based not on
experience, but on Scripture. The experience must be judged by and conform to
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Scripture. The truth of tongues as the initial, physical evidence of Holy Spirit
baptism is based on Scripture” (Hartwick, A, 2007, 3).
Pentecostals can legitimately look to Acts for their theology. Acts is the
foundation of Pentecostal doctrine. “Doctrine is not enough without experience,
neither is experience without sound doctrine” (Hwata 2005, 3). It was inductive
Bible study that led to the outpouring of the Holy Spirit at the turn of the twentieth
century. And that is where all interpretation should begin. Our experience cannot
commandeer biblical authority. The Bible always has the last word; the final say.
However, there certainly is a place for experience. Peter called on his own
experience to validate the outpouring of God’s Spirit on the Gentiles in Acts 10:47.
“As I began to speak, the Holy Spirit came on them as he had come on us at
the beginning. Then I remembered what the Lord had said: 'John baptized
with water, but you will be baptized with the Holy Spirit.' So if God gave them
the same gift as he gave us, who believed in the Lord Jesus Christ, who was I
to think that I could oppose God?” (Acts 11:15-17).
The Early Christians indisputably and readily used experience and history to
substantiate doctrine and teachings. Quotations from the Old Testament (and
reference to historical events) frequently appear in the Gospels, messages in Acts,
and are sprinkled throughout the Epistles.
It is often said, “The man with an experience is never at the mercy of the
man with a doctrine.” Pentecostals rely on a pneumatic method of interpretation.
Illumination by the Holy Spirit brings the best understanding of the text. Scripture
agrees: “It seemed good to the Holy Spirit and to us not to burden you with
anything beyond the following requirements” (Acts 15:28). “But God has revealed it
to us by his Spirit. The Spirit searches all things, even the deep things of God” (1
Corinthians 2:10).
Not only does the Holy Spirit lead us into all truth, directing us to the Word of
God, He also interprets or explains truth. Since He is dealing with God’s Word of
truth, His interpretation will never be in conflict with what the Bible says. The Spirit
and the Word always agree. The Spirit is not an independent worker. “But when he,
the Spirit of truth, comes, he will guide you into all truth. He will not speak on his
own; he will speak only what he hears, and he will tell you what is yet to come”
(John 16:13). Those that have received the baptism of the Holy Spirit are in a better
position to understand biblical content about the Spirit, since they have already
experienced it.
Conclusion
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Our Pentecostal movement is endeavoring to find its theological voice after a
prolonged history of disdaining formal, academic theology. William Menzies in the
Foreword of Spirit, Scripture, and Theology rightly states, “The simple testimony of
earnest Pentecostals such as ‘This is the pattern we see in the Book of Acts,’ was
simply not very convincing. But that is changing.” Our theology is based on a
theological position, the Pentecostal experience, and a desire for restoration
recovering the theme and experiences of Acts. Pentecostals contend it is not
enough to study the Book of Acts. We must live it; experience it for ourselves
(Wagner 1994, 10). As we develop a strong biblically-sound Pentecostal
hermeneutic we will be in an enhanced position to fulfill one of the major intents of
the baptism of the Holy Spirit. “…You will receive power when the Holy Spirit comes
on you; and you will be my witnesses…to the ends of the earth” (Acts 1:8).
REFERENCE LIST
Fee, Gordon D. 1991. Gospel and Spirit: Issues in New Testament Hermeneutics.
Peabody, Mass: Hendrickson Publishers.
———. 1991. Gospel and Spirit: Issues in New Testament Hermeneutics. Peabody,
Mass: Hendrickson Publishers.
Fernando, Ajith. 1998. The NIV Application Commentary. Grand Rapids, Michigan:
Zondervan.
Girard, Robert C. 2001. Acts God's Word for the Biblically-Inept Series. Ed. Larry
Richards. Lancaster, PA: Starbust Publishers.
Hartwick, Reuben, A. 2007. Speaking in Tongues: The Initial Physical Evidence of the
Baptism in the Holy Spirit. Enrichment Journal June (June): 3.
http://enrichmentjournal.ag.org/top/Holy_Spirit/200706.cfm.
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House, Sean David. 2006. Pentecostal Contributions to Contemporary Christological
Thought: A Synthesis with Ecumenical Views. Thesis. University of South
Africa, Pretoria, RSA.
Lampe, W. H. 1955. The Holy Spirit in the Old Testament, Luke and Acts.
Birmingham, England: University of Birmingham.
http://www.abcog.org/lampe.htm. (accessed October 15, 2007).
Scofield, C. I., Editor, ed. 2004. Holy Bible Scofield Study System. New York: Oxford
University Press.
Wagner, C. Peter. 1994. Acts of the Holy Spirit. Ventura, California: Regal Books.
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