Beruflich Dokumente
Kultur Dokumente
Spring 2004
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Ibid., 84.
Several Pentecostals cited in this paper, including Fee and Max Turner, fall into this category.
4 Thus, Article 8 of the Statement of Fundamental Truths of the General Council of the Assemblies of God states, The baptism of believers in the Holy Ghost is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4) (quoted in Fee, 84). The other historic Pentecostal distinctive, now shared by many charismatics and Third-wave adherents, is the doctrine of subsequence or the belief in a baptism in the Holy Spirit subsequent to and distinct from the moment of conversion. See R. Dennis Heard, Lets Look at the Record, Pentecostal Messenger 77, no. 6 (June 2003): 4-8.
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Pentecostal Gordon Fee observes that historically Pentecostals have not employed a rigorous scientific hermeneutic. Rather they have often utilized what he calls pragmatic hermeneutics: obeying what they understand should be taken literally and then spiritualizing or allegorizing the rest.5 He also notes that the Pentecostal tends to exegete his or her experience.6 That is, a persons experience provides the framework for subsequent hermeneutical and exegetical treatment of the text. For example, Roger Stronstad states, In particular, the Pentecostal interpreter, such as myself, brings his or her own experience of being filled with Spirit as a presupposition and believes that he or she is justified in understanding the experience of the disciples in the light of his or her own similar experience.7 In recent years, however, Pentecostal scholars have become more responsive to criticism leveled against their distinctive doctrines and the manner in which they are defended. They have sensed the need not only to be hermeneutically sound but also to rearticulate our theology in a manner, which is relevant to the contemporary context and faithful to the Scriptures.8 The purpose of this paper is to examine four primary hermeneutical arguments9 used to substantiate the Pentecostal doctrine of
Fee, Gospel and Spirit, 86. Of course, this kind of approach is not unique to Pentecostals! Ibid. Indeed, one early Pentecostal stated that the Baptism in the Spirit is not a doctrine, but an experience (quoted in Gary B. McGee, Early Pentecostal Hermeneutics: Tongues as Evidence in the Book of Acts, in Initial Evidence: Historical and Biblical Perspective on the Pentecostal Doctrine of Spirit Baptism, ed. Gary B. McGee [Peabody, MA: Hendrickson, 1991], 106). Thus, Fee notes, rather than seeking the origination of their theology in the text, they use theology for the biblical and theological verification of their experience.
7 Roger Stronstad, The Prophethood of All Believers: A Study of Lukes Charismatic Theology (Sheffield, England: Sheffield Academic P, 1999), 19. 8 Robert P. Menzies, Introduction, Asian Journal of Pentecostal Studies 2 (1998); available from http://www.apts.edu/ajps/98-2/98-2intro.htm; Internet; accessed 16 June 2003. 6 5
Hermeneutics defines the premises or principles by which the meaning of a text is revealed, while exegesis is the task of uncovering the single,
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Initial Evidence and to evaluate those arguments in light of generally accepted hermeneutical principles.10
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Gospel of Mark, which states that tongues would be one of the signs that would accompany those who believe (Mark 16:17).12
Evaluation
Those who disagree with this argument from historical precedent point out that a distinction is necessary between the proper use of the didactic and historical passages of Scripture.13 Christian doctrine should be derived primarily from the didactic portions of the NT and only secondarily from the historical. A similar argument states that what is descriptive of the early church is not necessarily prescriptive for the church today.14 Thus, even Pentecostal scholar Donald Johns acknowledges the inadequacy of the argument of historical precedent and the inconsistency with which Pentecostals have employed it since there are other patterns in Acts to which they do not subscribe.15 Fee points out, however, that many non-Pentecostal sectors of Christendom also employ the argument of historical precedent in the defense of their doctrinal views. For example, the mode of water baptism, the frequency of the celebration of the Lords Table, and even the gathering of the church on Sunday rely heavily upon arguments from historical precedent.16 While this use does not justify
Contemporary Pentecostal Donald A. Johns (Some New Directions, 165) rejects the use of Mark 16:17 on the basis of both its questionable textual support as well as a clear lack of connection between tongues and the baptism in the Holy Spirit. For example, John R. Stott, The Baptism and Fullness of the Holy Spirit (Downers Grove, IL: InterVarsity, 1964), 8.
14 Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth, 2d ed. (Grand Rapids: Zondervan, 1993), 106. 15 Johns, Some New Directions, 147. Indeed, the rushing wind and fire in Acts 2:2-3 is ignored by Pentecostals. 13 12
Fee, Gospel and Spirit, 87. Indeed, as McGee (Early Pentecostal Hermeneutics, 100) points out, many independent and baptistic groups employ Acts in their defense of concepts of faith, repentance, and church polity as well as their desire to return to the purity of the early church. Catholicism is defined by its exaltation of historical precedent (tradition) to a level commensurate with Scripture. Our concern here, however, is with biblical historical precedent.
16
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the Pentecostal use of historical precedent, hermeneutical integrity demands that criticism of methodology be consistent. In addition, some of the hermeneutical issues that confront the interpreter of narrative passages are also present in the didactic portions. For example, the epistles were not written as theological treatises but rather in response to particular needs and circumstances that presented themselves at the time of their composition.17 Thus, proper hermeneutics demands they be interpreted in light of the historical context and occasion of the letter. These factors may limit the scope of the application of a didactic portion to the first century. Furthermore, discovering an authors purpose in writing may help the interpreter discern the reason for the inclusion of a particular historical incident or epistolary teaching, but it does not necessarily answer the question as to whether such a passage provides normative instruction for the church today. Thus, a simple appeal to the didactic nature of a passage does not of itself resolve the issue of the normativeness of a teaching. Fee and Stuart adroitly observe, Sometimes our theological problems with the Epistles derive from the fact that we are asking our questions of the texts that by their occasional nature are answering only their questions (emphasis theirs).18
Solution
What then is the means of properly assessing the normativeness or contemporary value of historical precedent in a narrative text? Fee and Stuart maintain that in order for historical precedent to have normative value for the church today there must be a demonstrable link to the authors intent.19 As Fee states, What is incidental to the
17 Fee and Stuart, How to Read the Bible, 48. Fee and Stuart (49) speak of the task theology found in the Epistles or theology at the service of a particular need. 18 19
Ibid., 77.
Ibid., 108. Authorial intent may be defined as the meaning expressed by an author through what he has written. See Norman L. Geisler, The Relation of Purpose and Meaning, Grace Theological Journal 5 (1984): 230. According to Geisler, a correct hermeneutical and exegetical approach seeks to reveal the argument of an author through the discovery of his intention as expressed by what he has written (245). Thus, John Polhill states with regard to Acts, Beyond Lukes express statement, it is
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primary intent of the narrative may indeed reflect an authors theology, or how he understood things, but it cannot have the same didactic value as what the narrative was intended to teach has (emphasis his).20 While there is no unanimity on this matter, Lukes overall intent appears to be to demonstrate the growth of the church from an exclusively Jewish constituency based in Jerusalem to a worldwide and largely Gentile entity through the instrumentality of the Holy Spirit acting through the Apostles.21 In this regard, Lukes emphasis upon the account of the conversion of Cornelius (Acts 10-11), the first Gentile convert, is wholly comprehensible. The issue at this point in the narrative of Acts is whether it is proper to preach the gospel to the Gentiles (Acts 10:15). The manifestation of tongues by the Gentiles served as a visible confirmation to the Jewish Christians that this was indeed the case (10:45-47; cf. 11:18). Thus, the phenomenon of tongues attested to the validity of Gentile conversion consistent with Lukes primary purpose of describing the progressive growth of the church. But, aside from Lukes larger narrative purpose, one must ask whether he is also teaching in this passage and others like it a pattern of tongues speaking as an evidence of the Spirits baptism for future generations of Christians. Johns argues that Luke does assign evidential value to speaking in tongues through the statement of
probably impossible to probe into his mind and further determine his purposes. To speak of the themes of Luke-Acts is another matter; they are property of the objective text and not of the authors subjective mind (Interpreting the Book of Acts, in Interpreting the New Testament: Essays on Methods and Issues, ed. David Alan Black and David S. Dockery [Nashville: Broadman & Holman, 2001], 403).
20
21 Ibid., 91. See also D.A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14 (Grand Rapids: Baker, 1987), 150. I. H. Marshall argues that one must speak of the unified purpose of Luke-Acts, since Luke introduces Acts as a continuation of his gospel (Acts 1:1). In this regard he states that the particular purpose of Acts is to show how the salvation which was manifested by Jesus during his earthly life in a limited area of country and for a brief period of time became a reality for increasing numbers of people over a wide geographical area and during an extended period of time (The Acts of the Apostles: An Introduction and Commentary [Grand Rapids: Eerdmans, 1980], 20).
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Peter in Acts 10:45-47.22 But two significant observations would argue against this conclusion. First, the fact that this account chronicles the initial conversion of Gentiles in the presence of an incredulous Jewish audience suggests a unique circumstance. Given the unprecedented nature of the event, additional accounts of Gentile conversion with tongues speaking would appear to be necessary to establish a normative pattern. Yet, in each instance in which tongues speaking is explicitly associated with the reception of the Spirit in Acts it has to do with a different group of people each time (i.e., Jews, Gentiles, proselytes of John the Baptist). While such variation demonstrates the progressive growth of the church (consistent with Lukes overarching intent) and the organic unity of these groups to one universal church, it also argues against a normative pattern for future generations. Second, a comparison of the various accounts of conversion and the reception of the Spirit in Acts demonstrates a great diversity in order and details that is inconsistent with an attempt to establish a pattern of normativeness.23 As Robert P. Menzies observes, If Luke intended to teach evidential tongues as normative, why does he not consistently present tongues as the immediate result of Spirit-baptism (e.g., Acts 8:17; 9:1-19)? 24 While tongues speaking is not incidental to an understanding of the significance of the Cornelius narrative in the argument of Luke, it is clearly incidental to the unmistakable emphasis throughout the narrative upon what God has cleansed, no longer consider unholy (Acts 10:15b). Thus, the argument from historical precedent for the doctrine of Initial Evidence fails not only because it is inconsistently represented in the text of Acts but also because it is quite incidental to the larger purposes of the author. What is needed is some other means of substantiation to show that Luke intended to establish precedent.25
22 23
For example, in Acts 8 the Samaritans waited for the apostles to lay hands upon them in order to receive the Holy Spirit, whereas in Acts 10 the Gentiles received the Spirit immediately.
24 Robert P. Menzies, Evidential Tongues: An Essay on Theological Method, Asian Journal of Pentecostal Studies 2 (1998): 115. 25
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In the same manner, the phenomena of visions and the visitation of angels as a form of guidance in Acts 10 should properly be considered as secondary features of the narrative, whose theological significance must be determined either from other texts or some explicit declaration of their significance in the narrative itself. Accordingly, Pentecostal Robert Menzies concludes, Traditional attempts to offer biblical support for our doctrine of subsequence [based upon the argument from historical precedent] are no longer viable.26
See Johns, Some New Directions, 152-56. Stronstad, Prophethood, 21. Ibid., 29.
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Narrative theology recognizes that biblical narratives contain both history and theology and seeks to understand how stories function in the argument of an author.30 A primary purpose alleged for narrative in antiquity was to provide order, structure, and meaning for ones own world. Accordingly, Johns argues that one of the purposes of the stories in Acts was to provide a paradigm or pattern of how to live my life, what kind of experiences to expect with God, etc. 31 A similar approach is the argument of narrative imperative. For example, Douglas Oss argues that the narratological equivalent of an imperative32 is inherent in the fulfillment of the instructions of Jesus to his disciples to wait in Jerusalem until they receive power (dynamis) when the Holy Spirit comes upon them. For Oss, the fulfillment of this promise throughout the remainder of Acts is an imperative that should be obeyed even today. Furthermore, repeating themes, details, phrases, behaviors, etc. serve to control interpretation, adding emphasis and specifying communication of central meanings. 33
Ibid., 154.
32 Douglas A. Oss, A Pentecostal/Charismatic Response to C. Samuel Storms and A Pentecostal/Charismatic View, in Are Miraculous Gifts for Today?, ed. Wayne A. Grudem (Grand Rapids: Zondervan, 1996), 262. 33
Ibid., 235.
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cific purpose of teaching a normative practice or paradigm for the church. For example, the sale of possessions and property by the church in Jerusalem (Acts 2:45) is rarely, if ever, cited as a paradigm for the church today. As in the case of the argument from historical precedent, apart from an explicit statement as to the normativeness of an action or an event (e.g., Do this in remembrance of me), the interpreter must defer to other portions of Scripture that provide the theological framework for understanding and applying a particular narrative. In response, Stronstad criticizes such a hermeneutical approach as inferring that Luke-Acts has little to say to contemporary experience.34 Yet, this criticism ignores Lukes clear statement of his historiographical and apologetic purposes in writing (Luke 1:1-4), purposes that continue to be of particular utility to this day. It also demeans the contemporary value of the great themes communicated in Acts such as world mission, the providence of God, the empowerment of the Spirit, and the triumph of the gospel.35 Another difficulty, previously mentioned, is the absence of consistency in the details between episodes cited as demonstrating an alleged normative pattern. To this Stronstad replies that in the interpretation of narrative one must separate the historical particularity of a narrative episode from its programmatic/paradigmatic function.36 According to Stronstad, the diversity of circumstances presented by the various episodes involving the reception of the Spirit in Luke-Acts should not be used as an argument against the consistent pattern of charismatic empowering of the Spirit for Christian service.37 Interestingly, Stronstad generalizes with the phrase charismatic empowering, presumably because Spirit baptism as evidenced by tongues speaking is not consistently presented in the various episodes cited in Acts by Pentecostals, a consistency that would be expected if indeed Lukes purpose were to teach such a specific pattern. Indeed, it is not merely the circumstances of the
34 35 36 37
Stronstad, Prophethood, 28. See Polhill, Book of Acts, 403-7. Stronstad, Prophethood, 30. Ibid., 31.
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narratives that vary, as Stronstad alleges, but the very paradigm that supposedly links tongues speaking and Spirit baptism has significant variations from episode to episode. 38 This is the fundamental weakness of his proposal.
THE ARGUMENT OF THE DISTINCTIVENESS OF THE GIFT OF TONGUES IN 1 CORINTHIANS 12-14 Description of the Distinctiveness
Almost since its inception Pentecostalism has maintained that the gift of tongues as described in 1 Corinthians 12-14 is a phenomenon distinct from the initial evidence of the Spirits baptism as described in Acts.39 By this means Pauls potentially devastating rhetorical question, Do all speak with tongues? (12:30), becomes irrelevant to the issue of whether or not all persons baptized in the Spirit should manifest tongues. As will be demonstrated below, the arguments employed touch upon fundamental hermeneutical issues of word usage and context.
38 There is no mention of Spirit baptism or tongues speaking in the conversion of the Ethiopian eunuch nor of many of the converts of Paul in his various missionary journeys. 39 Larry W. Hurtado, Normal, but not a Norm: Initial Evidence and the New Testament, in Initial Evidence, 196.
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42 Gordon D. Fee, The First Epistle to the Corinthians (Grand Rapids: Eerdmans, 1987), 630. That the Corinthians believed they could speak with tongues of angels should perhaps come as no surprise, given the carnal state of their thinking and behavior (1 Cor 3:1-3). 43 Turner notes, The great majority of taped examples of tongues prove to have no genuine linguistic structure (Max Turner, Tongues: An Experience for all in the Pauline Churches? Asian Journal of Pentecostal Studies 2 [1998]: 249). Likewise, exhaustive studies have concluded that modern tongues are lexically uncommunicative and the few instances of reported modern xenoglossia are so poorly attested that no weight can be laid on them (Carson, Showing, 84). Thus, modern tongues would appear to bear no resemblance to the biblical description of the phenomenon.
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gels? Thus, the basic, hermeneutical principle of discovering word meaning through a study of usage in context does not support this particular argument.44 Is there any indication in the context of Luke and 1 Corinthians that the phenomenon being described is inherently different? One Pentecostal apologist argues that in Acts the phenomenon of tongues is controlled entirely by the Spirit whereas in 1 Corinthians it is under the control of the anointed human mind.45 Yet, while Acts seems to emphasize the sovereignty of the Spirit in bestowing tongues (Acts 2:2-4; 10:44-46), there is no indication that the human recipients were unable to control their minds or their mouths (cf. 2:14). Likewise, in Corinthians, while there is an emphasis upon decorum and human control (14:27-28), there is also an emphasis upon the divine bestowal of the gift (12:3, 7-11, 18, 28). Thus, this argument proceeds on the basis of what is not clearly attested in the text to establish what is in fact a false dichotomy. A second argument for a distinction between tongues in Acts and 1 Corinthians is that in Acts there is no evident obedience to the Pauline requirement that there be both an interpreter and an orderly means of expressing the gift.46 But such an argument fails to adequately consider the context of each usage and the implication of differing purposes or functions. For example, Pauls instructions clearly apply to the gathering of the church (1 Cor 14:19, 26), but this was never the case in Acts. Also, the primary purpose of the gift in 1 Corinthians is the edification of the church (12:7; 14:5, 12), a fact that Paul teaches demands an interpreter (12:6, 13). In Acts, on the other hand, the purpose is evidently one of a sign (cf. 1 Cor 14:21-22),47 a phenomenon that does not necessarily demand im44 William W. Klein, Craig L. Blomberg, and Robert L. Hubbard Jr., Introduction to Biblical Interpretation (Dallas, TX: Word, 1993), 199; Walter C. Kaiser and Moiss Silva, An Introduction to Biblical Hermeneutics (Grand Rapids: Zondervan, 1994), 63-64.
Quoted in Gary B. McGee, Popular Expositions of Initial Evidence in Pentecostalism, in Initial Evidence, 128.
46 47
45
Ibid.
Merrill F. Unger, The Baptism and Gifts of the Holy Spirit (Chicago: Moody, 1974), 74, 92. More specifically, Hurtado notes that the Lucan use of tongues in certain episodes of Acts (is) part of the authors intention
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mediate interpretation.48 Furthermore, it can be clearly observed that at least in its initial manifestation there was no need of an interpreter (Acts 2:6, 8, 11). Finally, such an argument presumes without warrant that any manifestation of the initial evidence of tongues in the church is exempt from obedience to Pauls instructions. A third argument maintains that the tongues of 1 Corinthians are in fact designed for private, devotional use. Hurtado even suggests that the private devotional use of tongues was probably the major use of tongues speaking in the early church (emphasis mine).49 The point is made that the content of tongues speaking in 1 Corinthians 14 has special reference to prayer (vv. 14-15), singing praise to God (v. 15), and giving of thanks to God (vv. 16-17). Thus, a devotional use is adduced. Yet clearly the apostles were also praising God on the day of Pentecost (Acts 2:11). That there may be value in the private, devotional use of tongues, even Paul appears to concede (e.g., 14:4, 28).50 Yet to maintain that the purpose of the gift is for private, devotional use clearly contradicts Pauls repeated emphasis upon the need to exercise all spiritual gifts for the mutual edification of the church (14:3-6, 12). A final argument seeks to distinguish the tongues referred to in 1 Corinthians 12:30 from those referred to in 1 Corinthians 14:5. This argument sees Pauls reference in the former passage to congregational worship and his later reference to the private devotional
to show the genuineness of the spread of the gospel to new people and groups a sign of the gospels advance (Not a Norm, 199-200). God did not always immediately provide the interpretation of divine acts in history. Only later was the significance of an event revealed (e.g., Matt 12:39-41; Mark 6:52; 11:14, 20-24; John 13:7).
49 Hurtado, Not a Norm, 199; cf. Fee, First Corinthians, 657. Yet, even Fee acknowledges that in this passage Pauls present concern is not with private devotion but with public worship (First Corinthians, 657). 50 Fee alludes to psychological benefits of the devotional use of tongues, though such discussion lie quite beyond what one can say exegetically (First Corinthians, 657, n. 25). Lowery suggests that uninterpreted tongues provided edification through the knowledge that the user of the gift experienced the confirmation that he was the individual object of Gods grace (David K. Lowery, 1 Corinthians, in The Bible Knowledge Commentary: New Testament Edition, ed. John F. Walvoord and Roy B. Zuck (Wheaton, IL: Victor, 1983), 538. 48
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use of tongues. Thus, while not all will speak with tongues in the gathering of the local church, all can and should speak in tongues privately.51 In this way, Pentecostals may conclude that while Luke tells us nothing about tongues in congregational worship, and Paul provides no hint of glossolalia as initial evidence, we may harmonize their evidence with little fear of distortion.52 The contextual oversights in this argument are legion. First, following the same reasoning, the exercise of the apostolic, prophetic, and healing gifts would also be restricted to the gathering of the church since they occur in the same list of rhetorical questions (1 Cor 12:29-30). That this is patently false is seen in a simple reading of Acts (e.g., 8:36-41; 21:4, 11). Second, Paul is clearly referring to the universal church in verse 28 when he states, God has appointed in the church, first apostles, second prophets. To see a reference here to the local gathering of the church would be absurd in the extreme, implying as it would a plurality of apostles in the local Corinthian assembly.53 Third, while Paul evidently distinguishes two possible spheres for the use of tongues, he uses the same terminology to refer to all manifestations of the gift.
Observation of Max Turner in Tongues: An Experience for all in the Pauline Churches? Asian Journal of Pentecostal Studies 2 (1998): 231. Turner argues convincingly that even 1 Corinthians 14:5 implies that not all spoke in tongues in the Corinthian assembly (Ibid., 243-47).
53
52
Ibid., 239.
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dence that suggests Paul thought the two were essentially different (emphasis his).54
THE ARGUMENT OF THE DISTINCTIVENESS OF PAULS DOCTRINE OF THE BAPTISM OF THE SPIRIT Description of the Doctrine
Ultimately, the doctrine of Initial Evidence rises or falls on the Pentecostal definition of the baptism of the Holy Spirit as a subsequent work of the Spirit following conversion. The primary text around which most debate swirls is 1 Corinthians 12:13, though other passages, interpreted correctly, present an equal challenge to the Pentecostal doctrine.55 Many Pentecostals chafe at what they describe as the nonPentecostals reading of Luke through a Pauline grid. As Oss states, To put an epistolary language test to a narrative is hermeneutically unsound.56 Thus, in response to what they perceive as a fundamental error in hermeneutical method, Pentecostals insist that the Pauline description of the baptism of the Spirit is in no way a detriment to either the Pentecostal doctrine of Subsequence or Initial Evidence as derived from Acts.
Unger refers to six passages in the epistles (1 Cor 12:12-13; Rom 6:3-4; Gal 3:27; Col 2:10-12; Eph 4:5; and 1 Pet 3:21), which bear upon the doctrine of Spirit baptism. The passage in 1 Corinthians, however, is the most important, both because it clearly refers to Spirit baptism and it treats the subject comprehensively (Baptism and Gifts, 95). Oss, A Pentecostal/Charismatic Response, 236. He further argues, The interpreter should not flatten out legitimate biblical diversities in the interest of traditional systematic-theological categories (Ibid., 252). To this all would agree. The question, however, is whether the Pentecostal synthesis of Luke and Paul is hermeneutically and exegetically defensible.
56
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Yet the universal nature of verses 12-13 (all the members, we all, Jews and Greeks) argues strongly against the limitation of the we to only those who have experienced a post-conversion baptism. The hermeneutical fallacy here, as Carson correctly notes, is insensitivity to the context.57 A more subtle interpretation of 1 Corinthians 12:13 seeks to distinguish the we who have been baptized into one body as a reference to the converted and the we who have been made to drink of one Spirit as a reference to those who have experienced a second work of the Spirit.58 Yet, the obvious parallel construction of the two metaphorical phrases cannot possibly support such a theological distinction.59 This is classic case of eisegesis. As Packard notes, Reference to a second blessing has to be read into the text; it cannot be read out of it.60 A third argument distinguishes the baptism in the Holy Spirit described in the Gospels and Acts (Matt 3:11; Mark 1:8; Acts 1:5; 11:16) from a baptism by the Holy Spirit described here by Paul. This argument depends upon translating the preposition en with two distinct meanings in the same prepositional construction: en pneumati. One alleged basis for this distinction in the English translation is the fact that making the Spirit the element in which the believer is baptized leaves the rite without an administrator. In the Lucan contexts, Jesus is always the baptizer.61 But against this Carson observes, Whenever the verb baptize is used in the New Testament, it is the medium of the baptismwater, fire, cloud, and so forththat is expressed using this preposition en (en), not the agent.62 Thus, the hermeneutical fallacy is what Silva describes as
57 58
For example, Howard M. Ervin, Conversion-Initiation and the Baptism in the Holy Spirit (Peabody, MA: Hendrickson, 1984), 100-101.
59 60
J.I. Packard, Keep in Step with the Spirit (Old Tappan, NJ: Fleming H. Revell, 1984), 203.
61 62
Carson, Showing, 47. See also, James D. G. Dunn, Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift
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overemphasis of subtle points of grammar and vocabulary in order to establish a doctrinal position.63 For Oss the above arguments are quite beside the point since Paul is not specifically addressing here ones enduement with power but he is using the language [of Luke] to make a point concerning unity in the body of Christ.64 Thus, Oss argues that similar language does not mandate similar meaning. In defense of his argument, one might point to the different use of the term justification by Paul and James or, more appropriate to this debate, the different use of the concept of being filled with the Spirit in Luke-Acts and Paul (Eph 5:18). Yet, even as Oss observes, the context of 1 Corinthians 12:13 is one replete with a discussion of the Spirits empowering ministry through the various spiritual gifts.65 For this reason, how can Oss be sure that Paul is using the language of Spirit baptism in a sense different from Lukes use? Obviously, such a supposition facilitates the means of reconciling the teaching of the two writers in a manner consistent with Pentecostal distinctives. But this is an evident imposition of theological preunderstanding upon the text. Pauls point concerning unity in the context immediately preceding and following this passage is precisely that it is the one and the same Holy Spirit that empowers each member of the body for service (vv. 4-11) such that all are necessary and all are dependent upon one another (vv. 14-27). Thus, the very diversity of the gifts provides an essential unity of the body of Christ through the Spirit.66
of the Spirit in Relation to Pentecostalism Today (Naperville, IL: Alec R. Allenson, 1970), 127-29.
63 Walter C. Kaiser and Moiss Silva, An Introduction to Biblical Hermeneutics (Grand Rapids: Zondervan, 1994), 60-63. Silva explains, If a proposed meaning cannot be established apart from an appeal to a grammatical subtlety, chances are that the argument is worthless (Ibid., 63). 64 65 66
Robert L. Saucy, An Open but Cautious Response to Douglas A. Oss, in Are Miraculous Gifts for Today?, ed. Wayne A. Grudem (Grand Rapids: Zondervan, 1996), 301.
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FINAL CONCLUSIONS
An examination of various hermeneutical devices employed in defense of the Pentecostal doctrine of Initial Evidence reveals significant difficulties. Attempts to justify the doctrine on the basis of historical precedent or the principles of narrative theology are either overstated or inconsistently applied. Likewise, attempts to harmonize a Pentecostal understanding of Luke-Acts with Pauline teaching results in the need to violate basic principles of synchronic word study and contextual control in interpretation. Meanwhile, important lessons have been learned regarding the use and abuse of the same hermeneutical principles in nonPentecostal circles. These lessons include the dangers of reading Scripture through the lens of experience, forcing the text to answer the readers questions, drawing unsubstantiated conclusions from historical events, divorcing word meaning from attested usage, ignoring context, and overemphasizing subtle points of grammar.
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68 As Saucy observes, ... The coming of the Spirit at Pentecost involves more than empowerment . Rather it has everything to do with the superiority of the salvation that would come through the Messiah. In the case of the Samaritans (Acts 8:14-17), Cornelius (Acts 10:45-47), and the Ephesians (Acts 19:1-7) the issue was the reception of the Spirit related to the new covenant salvation that comes through faith in Jesus (Open but Cautious Response, 300).
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May the Lord guide his people into the right understanding of his Word through the proper use of hermeneutical principles and methods.