Baptized with Fire

Introduction

There are many protestant church bodies and denominations in the world today,¹ but one could argue that the grouping of church bodies that is making the most progress in the last one-hundred and fifty years has been the bodies grouped together under the Pentecostal banner. There are hundreds of Pentecostal bodies – nearly all of them an outgrowth of the holiness movement – that believe that they alone have the corner on the Holy Ghost, and that their practice of faith is the one that can truly bring the Spirit of God to a lost and dying world through their Full Gospel.² They do this through both the internal working of the Holy Ghost towards their own Christian Perfection, and what they understand to be the outward working of the sign gifts of the Spirit of God, such as miraculous healing, new prophecies and revelations, the speaking in unknown tongues, and the interpretation of those tongues. This theology believes that people can be regenerated and that the Holy Ghost is with them, but not in them, and that a second baptism – this of a fire of the Spirit – is required for the believer to have the Spirit of God indwell in them.³ This is strongly contrasted against Lutheran Pneumatology which believes that the Holy Ghost is constantly at work in the life both the believer and the unbeliever to draw them unto Christ, and without Whom no man could know Christ.⁴ Lutheran belief and practice also differs significantly around the so-called sign gifts of the Pentecostals, including the nature and use of tongues, and the purpose of miracles and their Biblical uses and precedents. This paper will seek to enumerate and understand Pentecostal Pneumatology,⁵ and contrast it against a Lutheran understanding of the Holy Ghost, with the intent to demonstrate that the Lutheran understanding of the Spirit of God is more reliable, more comforting, and more Biblically sound.

Pentecostal Pneumatology

The Holy Ghost is perhaps the least studied and yet, paradoxically, the most emphasized Person of the Trinity within Pentecostal theologies. The Holy Ghost is often credited with many great works and wonders in the Christian’s life, though ironically is denied the actual work of salvation for man. The Assemblies of God, one of the largest Pentecostal denominations, defines salvation as conditional, and the “Conditions of Salvation” are said to be, “repentance toward God and faith toward the Lord Jesus Christ.”⁶ This is a massive shifting from the majority of church history, and certainly from the majority of the Magisterial Reformers, and is caused by the Wesleyan-Arminian roots of all holiness theologies, of which Pentecostalism is a subset.⁷ Despite this removal of the Holy Ghost from the core of Christian soteriology and faith, He is none-the-less one of the most anticipated aspects of a believer’s life.⁸ This begs the question: What, exactly, does the Holy Ghost do?

According to the modern Pentecostal, the Holy Ghost is the most neglected person of the Trinity. Their view of the actions of the Person of The Spirit seem to imply that if the Holy Ghost is not doing something visibly extraordinary – healing, glossolalia, etc. – then He is not doing anything at all. This view of Christianity assumes, therefore, that any person who has a liturgical structure to their worship must be offending God by placing restraints on Him.⁹ In fact, in their modern context, these theologies would ignore over nineteen hundred years of church history, saying that what started in the Book of Acts wouldn’t be finally fulfilled until the Azusa Street Revival in 1906.¹⁰ This Pneumatological view claims to free the Holy Ghost from the will of man, but in fact simply subjugates Him to the whims of men.¹¹ This is most evidently seen in the practices and doctrines of modern Pentecostalism.

The modern practice of the Pentecostal Religion¹² places an emphasis and an urge on the Baptism of the Holy Spirit, a very ephemeral and generally undefined concept even within Pentecostal circles. While it is known that the “Baptism of the Holy Spirit”¹³ empowers the Christian to a Spirit-Filled Life, what that actually means seems to be somewhat of a mystery. The Holy Ghost in Pentecostal circles is generally defined as a sort of force¹⁴ that carries with “It” the benefits of the Spirit-Filled Life, which is defined by the Assemblies of God as, “the enduement of power for life and service.”¹⁵ There is mention by the Assemblies of God and other denominations of the gifts of the Spirit as a power of the so-called Spirit-Filled Life, but the Biblical texts referenced would indicate that these are things the Christian is to practice, not suddenly imbued gifts that the Christian has out of an apparent magic. Some Pentecostal denominations take a bit harder stance on the Spirit-Filled Life and offer some concrete examples. The International Pentecostal Holiness Church (IPHC), for example, says the following:

Moreover, we believe that to live in the fullness of the Holy Spirit’s power and possession, one must continue to live a clean and consecrated life, free from sin, strife, worldliness, and pride, and must avoid attitudes and actions that tend to “grieve” or “quench” the Holy Spirit of God.¹⁶

This definition of the Spirit-Filled Life gives the reader something that, on first glance, is perhaps a bit more concrete, but it doesn’t stand up to scrutiny because even this definition once again relies on vagaries. What does a “clean and consecrated life” look like? What actions tend to “grieve or quench” the Holy Spirit? These ideas are, seemingly, never defined in the Pentecostal literature.¹⁷ How can any Pentecostal, with such a crushing weight of the law, even know that they are saved in the first place? The Pentecostal movements find their answer in tongues.

The concept of “Speaking in Tongues”¹⁸ is an incredibly important and powerful piece of life in the Pentecostal church. It has been present in Pentecostal movements since their inception, and indeed was what allowed Azusa to promulgate itself across various evangelical denominations in the United States.¹⁹ Even today, many denominations consider Speaking in Tongues to be the definitive marker of the Christian Life. According to an official paper by the Church of God, “The prevalence of and encouragement of speaking in tongues according to 1 Corinthians 14²⁰ give evidence that the believers in the Early Church put emphasis on the Spirit-filled life.”²¹ It is this Speaking In Tongues that proves that the Christian is truly saved and possesses the Holy Ghost. Without this gift²² there can be no real assurance of salvation and indwelling of the Holy Ghost.²³

The Pentecostal movement claims to put an emphasis on the “most neglected” person of the Holy Trinity by fashioning itself as a Pneumatological movement, yet it consistently ignores and relegates to the sidelines the Person of the Holy Ghost, instead seeking to elevate the men of its tradition based on their showy works and pride.²⁴ The historic Pneumatology of Mother Church stands in stark contrast to this idea.

Lutheran Pneumatology

In the Lutheran view, the Holy Ghost is the unmoved mover of the will of mankind. Indeed, Martin Luther states as much in the small catechism of the church when he says that, “I believe that by my own understanding or strength I cannot believe in Jesus Christ my LORD or come to him, but instead the Holy Spirit has called me through the gospel, […].”²⁵ Indeed, all those who are saved, are saved ultimately by the action and moving of the Holy Ghost, who prepares men’s hearts and draws them unto God. It is by the action and power of the Holy Ghost that men are saved. But the Lord, God The Holy Ghost, is not content to stop there with men.

The entire life of the Christian, and not just his salvation, is shaped by the working of the Holy Ghost. As Pieper states in his Dogmatics, “sanctification comprises all that the Holy Ghost does in separating man from sin and making him again God’s own, so that he may live for God and serve Him.”²⁶ There is nothing that the human person can do in and of himself that is pleasing to God outside of the help and consideration of the Holy Ghost. Indeed, even man’s best and most purely intentioned work, without aid of the sanctifying Spirit of God, is a damnable sin in the eyes of God.²⁷ Thus the Holy Ghost is constantly active in the life of the believer, moving and guiding him in love towards God and in love towards one another (Mark 12:29-31, John 13:34-35, 1 John 4:20). But what of the sign of tongues, miraculous healings, and other gifts?

The Pentecostal will say that healing and tongues and other gifts expressed in the Book of Acts are normative for the church today,²⁸ however a careful reflection of the Biblical account will show that the purpose of gifts is not the Spirit-Filled Life, but to demonstrate the authority God has given to certain men to speak on His behalf. To see this, one must turn no further than the second book of the Penteteuch, Exodus, and read the account of Moses receiving the authority to perform the first miracles in Scripture:²⁹ “Moses answered, “What if they do not believe me or listen to me and say, ‘The Lord did not appear to you’?” (Exodus 4:1). The Lord responds by given Moses three signs he is to perform so that people will believe he is sent by God Himself.³⁰ This seen frequently throughout the ministry of the prophets, such as when the prophets of Ba’al challenge Elijah, or when Naaman seeks healing from Elisha.³¹ This authority is also made manifest in The Lord Jesus Christ when He says, “But so you know that The Son of Man has authority to forgive sins,” and turning to the blind man, “Rise, take up your mat, and walk.” (Matthew 9:6). The final place this authority is shown is in the Book of Acts wherein the gift of tongues is bestowed to the church, not as gibberish but as coherent speech in languages previously unknown to the speakers, so that each man heard the Gospel proclaimed in his own language (Acts 2:6).³²

Conclusion

There are many Charismatic Christians today who would claim that Lutheran Pneumatology stifles and restricts of the Spirit of God, and that their view of the Holy Ghost truly sets the Third Person free to do His Work. Yet in this claim they deny all of the Biblical work that is ascribed to Him: Namely conversion, regeneration, and a crier who constantly heralds and points to the work of Christ, indwelling and sanctifying man for the Glory of God alone. Pentecostal theologies claim to have a firm grasp on God the Holy Ghost, but only have a grasp on their own pride and showmanship.

Lutherans must make an effort in this day and age to reach out to those under the strong delusion of Pentecostal theology and educate them in love on the true work of God the Spirit. That there may be miraculous healing, but the most miraculous healing of all is the healing of mankind’s sin. That there may be mystical unknown languages, but the truest glory is the Gospel being shared in an intelligible and understandable way to all men. That, while the Holy Ghost may sanctify our works, it does not mean that we must needs live a sinless life to be fully Christian.³³ Rather, the Christian simply needs to trust God and allow the Spirit free reign to do His work.

Bibliography

Arand, Charles P., Robert Kolb, and James A. Nestingen. The Lutheran Confessions: History and Theology of The Book of Concord. Minneapolis, MN: Fortress Press, 2012.

Assemblies of God. “Statement of Fundamental Truths.” Assemblies of God Official Web Site. 2016. https://ag.org/Beliefs/Statement-of-Fundamental-Truths (accessed June 19, 2024).

Creech, Joe. “Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History.” Church History (Cambridge University Press) 65, no. 3 (September 1996): 405-424.

Daffe, Jerald. The Operation of Spiritual Gifts. Doctrinal Position Paper, Church of God, n.d.

International Pentecostal Holiness Church. Beliefs – IPHC. n.d. https://iphc.org/beliefs/ (accessed June 19, 2024).

Koehler, Edward W. A. A Summary of Christian Doctrine. Third Revised Edition. St. Louis, MO: Concordia Publishing House, 2006.

Kolb, Robert, Timothy J. Wengert, and Charles P. Arand. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis, MN: Fortress Press, 2000.

Lombard, Jr., Dr. John A. Speaking in Tongues: The Initial Evidence of Holy Spirit Baptism. Doctrinal Position Paper, Church of God, n.d.

Martin, Lee Roy. Spirit-Filled Worship. Doctrinal Position Paper, Church of God, 2017.

Mayer, F. E. The Religious Bodies of America. St. Louis, MO: Concordia Publishing House, 1961.

Passio. The Holy Bible: Modern English Version. Lake Mary, FL: Charisma House Book Group, 2015.

Pieper, Francis. Christian Dogmatics Vol 3. St Louis, MO: Concordia Publishing House, 1953.

Photo by Luis Quintero: https://www.pexels.com/photo/grayscale-photography-of-people-raising-hands-2014775/

Footnotes

1. Upwards of 687,000,000, all thanks to that troublemaker Martin Luther, according to various, completely reliable, Roman Catholic sources on the internet. ↩︎
2. Mayer, F. E, The Religious Bodies of America (St. Louis, MO: Concordia Publishing House, 1961), 310. ↩︎
3. Ibid., 317. ↩︎
4. For reference, please check Luther’s Small Catechism, the section on the Apostle’s Creed, the 3^rd Article. ↩︎
5. A subject the author is quite familiar with. ↩︎
6. “Statement of Fundamental Truths,” Assemblies of God 16 Fundamental Truths, Assemblies of God, 2016. https://ag.org/Beliefs/Statement-of-Fundamental-Truths/ ↩︎
7. Mayer, Religious Bodies, 306. ↩︎
8. Assemblies of God, “Fundamental Truths”; This statement of doctrine and faith from the Assemblies of God goes on to say that “All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ.” (Assemblies of God 2016). The author finds it shocking that the Holy Ghost would be so excised from the core of the faith, and yet that same faith would turn around and state that all believers are entitled to the Holy Ghost. The truth of Christian Teaching, however, would suggest the opposite: The Holy Ghost is entitled to whomever He wills. ↩︎
9. This, biblically, is squarely contrasted by the account of Gideon in Judges, who routinely tested God and even dared to put tighter and tighter restraints on the Lord. In fact, it is the view of this author that God’s unlimited power over creation is absolutely meaningless from a human perspective without limitations. If there are no limitations, what is the point of omnipotence? Rather, the omnipotence of God shines vibrantly under Gideon’s limitation, because it shows that no chains can hold or restrain the Lord. Leave the fleece dry in the midst of dew? No problem for The Omnipotent One. How about having the fleece wet, but subduing the dew? Still nothing for the Lord and Master of Creation. Rather than holding Him back, restraints would seem to free God to act in perfect power and majesty. By defying us and doing things we would be powerless to do on our own, God is able to showcase His mastery over His own creation. ↩︎
10. Creech, Joe. “Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History.” Church History (Cambridge University Press), 420. ↩︎
11. The author here, during the editing process, deleted a lengthy diatribe about the likes of Kenneth Copeland and Benny Hinn who emotionally manipulate their audiences and feign a charismatic exuberance in order to bilk the poor, afflicted, and widows of every last cent they have. Surely their millstone will be large, and depths to which they are thrown deep. ↩︎
12. The author would like to note that he grew up in this teaching, and that the deeper he studies historical Christianity, the more he wonders if the branch of the Christian Family Tree he grew up on wasn’t in fact just a fungus growing on the bark. ↩︎
13. Which is absolutely, most definitely, 100% confirmed to be NOT water baptism. ↩︎
14. Yes, like Star Trek. ↩︎
15. Assemblies of God, “Fundamental Truths,” 3; The author notes needlessly for the astute reader that this definition of Spirit-Filled Life, in fact, says nothing and itself relies on vague, undefined terms. ↩︎
16. “Beliefs,” International Pentecostal Holiness Church https://iphc.org/beliefs/ (accessed June 19, 2024). ↩︎
17. The author has, in fact, searched high and low. Wherever he looked, he was only met with a larger and more demanding set of laws. ↩︎
18. The Pentecostal glossolalia is often, in those circles, conflated with that is happening in the Book of Acts. Except in the Book of Acts, the hearer of the tongue understands its, for it is simply the Gospel in his own language. In Pentecostal churches today, this glossolalia has devolved into vaguely semitic sounding gibberish. ↩︎
19. Creech, Visions of Glory, 423. ↩︎
20. The author would like to note here that the instruction given in 1 Cor. 14 implies that St. Paul was doing the opposite of encouraging speaking in tongues, and that, perhaps, there was too much of that going on in the church in Corinth, to such a degree that they needed to be taught how to reign it in a little bit. Truly an odd choice for a prooftext. ↩︎
21. Lombard, Jr., Dr. John A., Speaking in Tongues: The Initial Evidence of Holy Spirit Baptism, (Doctrinal Position Paper, Church of God), 3. ↩︎
22. Also incredibly vaguely defined, as proven by the fact that actual gibberish is frequently accepted as valid proof. ↩︎
23. Plot Twist: Even with this gift, there is no assurance. ↩︎
24. A point the author often thinks about is how, in his Pentecostal days, he used to visit churches and, in his pride, think, “boy, I am going to show this church what real Christianity looks like!” He would often go into a new church thinking himself some kind of biblical prophet come to bring revival to these poor unbelievers who had no idea what Christianity was really about. He repents of this and experiences enough cringe each time he thinks of it to remove at least 72 years off of his purgatory. ↩︎
25. Kolb, Robert, Timothy J. Wengert, and Charles P. Arand, The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress Press, 2000), 355. ↩︎
26. Pieper, Francis, Christian Dogmatics Vol 3., (St Louis, MO: Concordia Publishing House, 1953), 3. ↩︎
27. Kolb, Book of Concord, 126. ↩︎
28. Daffe, Jerald, The Operation of Spiritual Gifts, (Doctrinal Position Paper, Church of God), 4. ↩︎
29. Yes, yes, creation is a miracle and so is childbirth and so are all the other providential things that happened leading up to Moses. In this case, the author is using Miracle in the narrow sense to imply a human doing something supernatural. ↩︎
30. For the sake of page count, the author would love to quote here the entirety of Exodus 4, yet through great personal discipline and strength he refrains. ↩︎
31. Naaman’s own healing being proof that Elisha is a prophet of God Most High. ↩︎
32. There is, perhaps, a whole paper that can be done on the true modern gift of tongues, and the accounts of various missionaries who have suddenly, under the power of the Holy Ghost, been able to fluently speak the language of the land they find themselves despite a lack of any proper training. ↩︎
33. At this third point, the author regrets running out of time and space to fully explore the ideas of Christian Perfection present in all holiness movements, even the charismatic ones. ↩︎

Remy Sheppard

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Remy is a graduate of Liberty University and currently attends American Lutheran Theological Seminary, where he is pursuing a Master of Divinity. When he isn't podcasting, Remy spends his time playing video games with his wife Samantha, and tending to his gaggle of cats.

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