“When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit.””— John 20:19-22 (NRSV).
Jack Levison’s new book 40 Days With the Holy Spirit is filled with insights about the Holy Spirit. The book is divided into several brief meditations on the Spirit — and the language the Scriptures use to speak of the Spirit’s role. Dr. Levison holds the W. J. A. Power Chair of Biblical Hebrew and Old Testament Interpretation at Perkins School of Theology, Southern Methodist University. He has written about the Holy Spirit before: The Spirit in First Century Judaism (1997), Of Two Minds: Ecstasy and Inspired Interpretation in the New Testament World (2000), Filled with the Spirit (2009), Fresh Air: The Holy Spirit for an Inspired Life (2012).
And, in reading this new book, I came across a insight about the passage above that was new to me. I am quite familiar with the passage that reads: “When he had said this, he breathed on them and said to them, “Receive the Holy Spirit.”” Some scholars call this the Johannine Pentecost — the Gospel of John’s way of speaking of the coming of the Holy Spirit into the lives of the Christian believers. More traditional believers have had some difficulty reconciling this bestowal of the Holy Spirit with the later event of Pentecost — wondering when the Spirit really came upon the first disciples of Jesus. (more…)
I have previously written about spirituality in what might be called a generic sense: as a human capability. A simple way of understanding the spiritual side of human nature is to see it as the capacity for self-transcendence.
As I say, it is possible to see all of this as “spirituality” in a generic sense. It’s a human capacity.
But, to go further in discussing this, I need to draw on ideas explicitly from Christian theology. At this point, the Christian perspective gives us some help in understanding how human spiritual capabilities connect us with God and with the world around us. The helpful concept in this case is the idea of the Holy Spirit. Our human capacity — and yearning — to reach out beyond ourselves is answered by the reality of God’s Spirit reaching to us. This is only natural to expect. We have an desire to connect with a higher reality than ourselves. Our desire to breathe is answered by the air around us. Our desire for food and water are answered the reality of food and water. Our desire for a connection with God — which would give a framework of meaning to our lives and our moral choices — is answered by the Holy Spirit of God. (more…)
This video — just posted today at the Asbury Theological Seminary Seedbed blog — fits so well with the themes I’ve been addressing this week, that I thought I would include it here:
[kad_youtube url=”https://www.youtube.com/watch?v=bl7vukIsU28″ width=360 height=210 maxwidth=700 ]
I especially appreciate what Dr. Macchia says.
Apparently this is part one of a multi-part conversation, so be sure to be on the lookout for later installments at the Seedbed blog.
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Earlier this week I posted: John Wesley and Spiritual Gifts. There I attempted to show that while Wesley was open to both extraordinary spiritual gifts and miracles, he did not insist on them as proof of the Holy Spirit’s presence. So, now let me say something about the distinctive pentecostal and charismatic teaching about Baptism with the Holy Spirit.
There is a relationship between early Methodist teachings and the later development of Pentecostal teaching. In fact, a direct line can be traced from the teaching of the early Methodists to the teaching of the early Pentecostals. Wesley’s preaching about the Christian life — and what he called Christian Perfection — gave rise to the holiness movement. The holiness movement, in turn, provided the seedbed from which the early Pentecostal movement would arise. Once people’s thinking about Christian experience begins to go down a particular road, certain directions become inevitable. (more…)
What would have been John Wesley’s attitude toward the modern doctrine and practice of Speaking in Tongues? Pentecostal churches teach that this is a necessary initial sign of the Baptism of the Holy Spirit (a empowerment experience subsequent to Christian conversion). Other churches teach that spiritual gifts and miracles were signs that ceased after the age of the apostles. Where would Wesley have stood on these issues?
The evangelistic ministry and teaching John Wesley provided the impetus for the development of the Methodist & Holiness movements. The holiness movement, in turn, provided the seedbed for the emergence of early Pentecostalism. And, the original Azusa Street Pentecostalism thus provided the impetus for the development of the modern Pentecostal & Charismatic movements — which have (somewhat ironically) often lost or even explicitly denied the Holiness / Sanctification themes in Wesley’s teachings.
That is a rather complicated schema. Is there any evidence of this later unfolding that is already present in Wesley teachings?
Wesley distinguished between “extraordinary gifts” and “ordinary” graces of the Spirit. Speaking in Tongues would fall into the category of “extraordinary gifts.” Thus, he did not see the gift of Tongues as part of the abiding significance of the Pentecost event. (more…)
Pannenberg sees in the heightened exocentric capability of humans the basis for their uniqueness from other animal forms. In the being-with-others that characterizes their existence, they are able to transcend themselves — to look back on themselves again — and thereby to develop self-consciousness. This exocentrically based development of self-consciousness indicates [this] to him as well as the connection between humans and Spirit. Pannenberg credits the self-transcendence required for this process to the action of the Spirit, who lifts humans above themselves, so that when they are ecstatically with others they are themselves. For this reason self-transcendence cannot be accomplished by the subject itself. Rather, all knowing is possible only through the Spirit.
By extension, the same ecstatic working of the Spirit found in the individual is the basis for the building of community. In fact, community is always an experience brought by the Spirit, who lifts one above oneself.
— Stanley J. Grenz, Reason for Hope: The Systematic Theology of Wolfhart Pannenberg (1989).
I expect worship to be an experience that lifts me out of my pre-occupation with myself. (more…)