The Holy Spirit from Pentecost to the Present

Last year Baker Book House issued a book whose introductory words are fitting for this survey:

Our age is distinguished for its earnestness of study in the doctrine of the Holy Spirit. The last quarter of a century has been remarkable for the productiveness of books on this great subject. Naturally, there is considerable diversity as to the relative value of works on the person and functions of the Spirit.… In all, however, there is apparent the desire to be true to the Scripture.… There is manifest likewise the honest effort to be helpful to Christians who long to know more of the gracious Spirit.

What is especially interesting is that these words were written in 1903 by William Biederwolf, introducing A Help to the Study of the Holy Spirit, which Baker has just reprinted. If Biederwolf found the number of books on the Spirit published in the quarter-century leading up to 1903 “remarkable,” what would he have said after the Azusa Street meetings in 1906, which led to the wide-scale Pentecostal movement? And how would he respond to the literature of the neo-Pentecostal or charismatic movement that was launched among non-Pentecostal Protestants in 1960 and among Roman Catholics in 1967? Would “inundating” be an appropriate term for a literature that treatsa baptism so prominently?

The analogy of the debates over water-baptism and Spirit-baptism is worth noting. Throughout the whole history of Protestantism, Bible-believers have been divided over who is to be baptized and how and why. Those opposed to infant baptism, like those after them who favored speaking in tongues, were accused of divisiveness and of failing to recognize the transitional nature of much of primitive Christian practice. They were hounded out of their churches and then blamed for starting new ones. All sides continue steadfastly to maintain and improve upon their exegetical, theological, and historical arguments, but no winner is in sight. Steady streams of converts from one viewpoint to another continue to pass each other in opposite directions. Although it took a while, Christians who take part in any trans-denominational ventures do so across the still unresolved debates over infant and believer’s baptism and the varying interpretations of each. Baptistic congregations know, contrary to some of the polemic hurled at them, they do not talk only about baptism, that they do not leave their children at home when they go to church, and that they do not deny the divine initiative in salvation. Baptists and others who take exception to tongues-speaking congregations should likewise be careful not to misrepresent what actually goes on in them.

This survey of recent books on the Holy Spirit is, despite appearances, quite selective. No doubt some worthy books were unintentionally overlooked. Some of the reasons for intentional omissions are that the books are (1) not readily available through normal bookstore or library channels, (2) almost wholly repetitive of what is said in books that are mentioned, (3) autobiographies and testimonies concerning an improved relationship with God.

Some of the books in category three are “best-sellers”; their omission from this survey is not meant to suggest that they are unimportant. Indeed, the relationship of individuals to God is the primary concern; books of doctrine and exegesis and historical surveys are not ends in themselves but means to promote a closer walk with God. However, it would be difficult to select from among the scores of personal testimonies, and the tendency would be to include the most prominent persons, which is not exactly the criterion that Scripture promotes. Moreover, a focus upon doctrine and general surveys is likely to be more helpful. In any case, the personal experiences of the authors of doctrinal works play a very great role in their stance and presentation. Also omitted are large areas of doctrine and practice in which the Holy Spirit has a determinative role, such as the inspiration and interpretation of the Bible, physical healing, “congregational renewal,” evangelism, counseling, and the other topics usually included under “practical theology.”

Although the categories are at best approximate, a classified list, though faulty, seemed preferable to a merely alphabetized list. Almost every book could easily be put into one or two categories other than the one it is in. I hope I have read enough of each book to avoid grossly misrepresenting its author’s position. Readers should remember that authors generally, but especially on this subject, dislike having their views briefly summarized and dislike having their books classified with those by authors whom they feel to be inferior in scholarship or spirituality or churchmanship or incorrect in some area of doctrine. Were I preparing this survey for the authors, I would probably have given up!

HISTORY OF PENTECOSTALISM The outpouring of books on the Holy Spirit in the last quarter of the last century, to which Biederwolf referred, preceded the rise of the Pentecostal movement. However, the histories of the latter movement necessarily deal with one of its principal precursors, the holiness movement. Perhaps one should say holiness movements, because its expressions were varied especially in moving across Arminian, Calvinistic, and Lutheran traditions. A reasonably objective “insider’s” presentation that is fairly short, comprehensive, and filled with reference to primary sources is The Holiness-Pentecostal Movement in the United States by Vinson Synan (1971, Eerdmans). A similar inside work, but global in scope, is Pentecostalism by John Nichol (1966, Harper & Row; now published by Logos). Bright Wind of the Spirit by Steve Durasoff (1972, Prentice-Hall) adds little except for more on Oral Roberts and on the movement in Eastern Europe. The person usually considered to be the world’s leading authority is Walter Hollenweger, a Swiss, who was a Pentecostal evangelist for a decade before departing and eventually holding a high post in the World Council of Churches. He now is a professor of missions in a British university. He has written and compiled many important volumes in German; English readers have available The Pentecostals (1972, Augsburg), a translation of a heavily documented survey published in 1969.

A different sort of historical overview is provided in The Holy Spirit in Today’s Church edited by Erling Jorstad (1973, Abingdon). The editor briefly gives the historical background and then presents numerous excerpts from contemporary writers representing quite varying stances and grouped under practical, doctrinal, and ecclesiastical topics. Jorstad focuses on his own Lutheran tradition in Bold in the Spirit (1974, Augsburg). He is a sympathetic observer rather than a partisan advocate of “charismatic renewal,” treating many of the questions that outsiders are asking.

Many of the books to be mentioned in following sections include historical material that summarizes with varying degrees of skill the information in the above books.

MAJOR SCHOLARLY STUDIES Besides the historical scholarship just surveyed, four books deserve special mention because they are repeatedly referred to by later studies. Unlike the more or less favorable treatments by the historians, these works are rather more critical of various expressions, claims, and exegetical studies of the older and newer Pentecostal movements. Frederick Dale Brunner records the results of his diligent study of a wide range of contemporary Pentecostalism and also of the New Testament experience of and teaching about the Holy Spirit in A Theology of the Holy Spirit (1970, Eerdmans). His thorough documentation, bibliography, and indexes make this an essential book. An equally significant study, concentrating on the New Testament, is Baptism in the Holy Spirit by James Dunn (1970, Allenson). A Christian psychologist, John Kildahl, reports on a long-term study in The Psychology of Speaking in Tongues (1972, Harper & Row). A Christian linguist, William Samarin, after thorough and widespread investigation, concludes that “in spite of superficial similarities, glossolalia [tongues-speaking] is fundamentally not language.” In Tongues of Men and Angels (1972, Macmillan), Samarin is respectful of the sacred aspects of tongues-speaking, but he rejects the speakers’ ascription of the phenomenon to the supernatural intervention of the Holy Spirit. These four books can not be ignored by anyone who wishes to be a responsible advocate or critic of the charismatic movement.

GENERAL SURVEYS The books mentioned so far, though not easy, will not be too difficult for general readers willing to take time with them. Most of the remaining books are easier going. The Charismatic Movement edited by Michael Hamilton (1975, Eerdmans) contains ten essays, some by advocates, others by detractors, and even includes a small phonograph record of tongues-speaking. As with the other books in this section, the scope ranges from the New Testament through church history to the various twentieth-century expressions. Don Hillis has collected articles originally prepared for four well-known evangelical periodicals and two major radio series in Is the Whole Body a Tongue? (1974, Baker). Rapping About the Spirit by Bernard Ramm (1974, Word) is more informal than most of Ramm’s books. Watson Mills has gathered ten original articles, some by Pentecostals, and included a useful annotated bibliography in Speaking in Tongues: Let’s Talk About It (1973, Word). A similar collection by J. Elmo Agrimson, Gifts of the Spirit and the Body of Christ (1974, Augsburg), is written from Lutheran perspectives but with far wider applications. From Mennonite writers comes Encounter With the Holy Spirit edited by George Brunk II (1972, Herald Press). The Holy Spirit edited by Dow Kirkpatrick (1974, Tidings) contains eleven addresses from a Methodist-sponsored conference in Oxford, England; they deal not only with the usual questions but also with broader ones about the Spirit’s role outside the Church. It is useful as an expression of views not usually encountered in intra-evangelical discussions. The same purpose is served by another book entitled The Holy Spirit, this one by the well-known theologian Norman Pittenger (1974, Pilgrim).

DOCTRINAL SURVEYS The books in the previous section include considerable information and reflection on contemporary Pentecostalism. The books in this section, though they occasionally refer to the present, are primarily concerned with systematically presenting the whole range of biblical teaching about the Holy Spirit. Tongues, healings, or other such manifestations are presented only in the context of the totality of the Spirit’s person and ministry. A Contemporary Study of the Holy Spirit by Bennie Triplett (1970, Pathway) and The Spirit: God in Action by Anthony Palma (1974, Gospel Publishing House) are quasi-official summaries by two of the larger, worldwide, Pentecostal bodies, respectively the Church of God with headquarters in Cleveland, Tennessee, and the Assemblies of God, headquartered in Springfield, Missouri. The former group also stresses a kind of instantaneous “entire sanctification” (by faith) while the latter simply teaches, as most Christians do, a gradual sanctification in which sin is still present.

Many advocates of “entire sanctification” oppose the teaching that tongues is the sign of this experience; probably the best known of these are the Salvation Army, the Church of the Nazarene, and the Free Methodist and Wesleyan Churches. Moreover, believers in “entire sanctification” do not mean by the term the kind of self-deluding “sinless perfectionism” that opponents charge them with. Probably most of the literature on the Holy Spirit in the nineteenth century was either expounding, modifying, or opposing this holiness movement. The best contemporary expression of this older viewpoint is The Person and Ministry of the Holy Spirit: A Wesleyan Perspective by Charles Carter (1974, Baker). It comes officially endorsed by the Christian Holiness Association, whose members include most of the non-tongues holiness bodies. A simple presentation from the Church of the Nazarene’s publishing house is God in the Present Tense by D. Shelby Corlett (1974, Beacon Hill). The leading holiness seminary is Asbury, whose church-history professor, Kenneth Kinghorn, wrote Fresh Wind of the Spirit (1975, Abingdon), a refreshing book. Non-holiness Christians (not to be confused with non-holy Christians) would probably make only a few changes here and there. The most prominent non-holiness heirs of Wesley express themselves through messages by eight bishops of the United Methodist Church, Storms and Starlight edited by Earl Hunt, Jr. (1975, Tidings). It should be noted that the contemporary holiness movement firmly disclaims responsibility for Pentecostalism which historians generally credit it with spawning.

The following titles (listed in alphabetical order by author) are written, with one exception, from somewhere on the spectrum of Reformed or Calvinistic theology (which includes most Baptists). Their purpose is a positive statement, often with sermonic origin, of the doctrine of the Holy Spirit. Many admit that some believers may have a gift of tongues today, but all of them oppose the teaching that all Christians should seek it. They are: The Ministry of the Holy Spirit by William Fitch (1974, Zondervan), Plain Talk About the Holy Spirit by Manford Gutzke (1974, Baker), The Holy Spirit in Today’s World by David Hubbard (1973, Word), God’s Spirit in the Church by Richard Keach (1974, Judson), Heaven Help Us: The Holy Spirit in Your Life by W. Carl Ketcherside (1974, Standard) (Ketcherside writes from within the restoration or Campbellite movement, which is neither Calvinistic nor Wesleyan), God’s Spirit in You by Landrum Leavell (1974, Broadman), The Person and Ministry of the Holy Spirit: The Traditional Calvinistic Perspective by Edwin Palmer (1975, Baker), and The Holy Spirit at Work Today by John F. Walvoord (1973, Moody) (this supplements his 1958 text, The Holy Spirit, published by Zondervan). Books such as these make it apparent that talk about the Holy Spirit is not limited to those who are associated in some way with Pentecostalism.

CHARISMATIC ADVOCACY Naturally, both older and newer participants in the Pentecostal-charismatic movement seek to convince other Christians to join them in this experience. Perhaps the best of the traditional appeals is What Meaneth This? by Carl Brumback (1947, Gospel Publishing House). More recent additions to this style, in alphabetical order, include the widely circulated The Holy Spirit and You by Dennis and Rita Bennett (1971, Logos). He is the Episcopal minister whose public announcement that he had received the gift of tongues in 1960 is generally credited with launching the Pentecostal movement within non-Pentecostal churches (although such neo-Pentecostalism had long been smoldering, especially in Europe). Arnold Bittlinger is a prominent German neo-Pentecostal whose Gifts and Ministries (1973, Eerdmans) collects six excerpts from three German books. The Spirit Is A-Movin’ contains sixteen messages given at the 1973 Pittsburgh Charismatic Conference; it is edited by R. Russell Bixler (1974, Creation). James Jones is an Episcopal minister and religion professor at Rutgers who tells of being Filled With New Wine (1974, Harper & Row); the book is based upon talks before Roman Catholic, Episcopal, and Reformed audiences. Pentecost Is Dynamite (1972, Abingdon), affirms W. T. H. Richards, pastor of one of Britain’s largest Pentecostal congregations. A Living, Loving Way by Herman Riffel (1973, Bethany Fellowship) seeks to promote the use of the whole range of charismatic gifts and includes a long chapter on God’s use of dreams. Robert Tuttle, Jr., speaks in tongues but does not see it as the sign of the filling of the Spirit. He stresses the whole range of gifts in The Partakers (1974, Abingdon). One of the best-known Pentecostal theologians, J. Rodman Williams, president of Melodyland School of Theology (and formerly professor of theology at Austin Presbyterian Seminary), tells us the views on the Holy Spirit held by Barth, Brunner, Tillich, and Bultmann in The Era of the Spirit (1971, Logos). Of wider interest is The Pentecostal Reality (1972, Logos), which contains six of Williams’s articles and addresses. Jesus, Where Are You Taking Us? edited by Norris Wogen (1973, Creation) contains ten messages given to the Lutheran Conference on the Holy Spirit, Minneapolis, 1972. As in the Pittsburgh conference mentioned above, the speakers came from a wide range of denominations.

OBJECTIONS TO THE CHARISMATIC MOVEMENT There are, no doubt, raving polemicists against Pentecostalism and any aspects of it, but these books are not of that sort. They are primarily aimed at Christians who might be considering the biblical bases for the movement. Some of them might be used to strengthen doubts of those already in it. They are not likely to attract wholehearted enthusiasts. Signs of the Apostles by Walter Chantry (1973, Banner of Truth) is on the strong side. The Corinthian Catastrophe (1974, Kregel) is by George Gardiner, a onetime Pentecostal minister who now takes the position that “tongues have ceased.” He is familiar with the Pentecostal refutation of the older attacks and so tries to present arguments from Scripture that are less easily answered. The Modern Tongues Movement by Robert Gromacki (1967, Presbyterian and Reformed or Baker) takes a similarly strong stand. Cure For Charismatics by Donald Hall (1973, B/P Publications) is a small book that tries to be especially winsome for those who are impressed by Pentecostal fervor. The Spirit-Filled Trauma by Robert Hamblin (1975, Broadman) is particularly good for pastors. Tongues, Healing, and You by Don Hillis (1969, Baker) is also a mild-mannered approach. Andrew Hoekema, professor of theology at Calvin Seminary, has made two strong exegetical refutations based upon examination of older and newer Pentecostal writings: What AboutTongue Speaking? (1966, Eerdmans) and Holy Spirit Baptism (1972, Eerdmans). The restoration movement (often called Campbellism by outsiders) has traditionally stressed the working of the Holy Spirit through the Scriptures so as to minimize emotionalism. The largest branch of the movement, the Churches of Christ, is the group from which charismatic entertainer Pat Boone was excluded. An example of their comparatively strong stand is Glossolalia: From God or Man? by Jimmy Jividen (1971, Star Bible Publications). Merle Johnson, in what he admits is a forthright attack, pastorally motivated, warns against Religious Roulette and Other Dangerous Games Christians Play (1975, Abingdon). He feels that the kind of prayer encouraged by the charismatic movement is a throwback to paganism. His low view of certain passages of Scripture will limit the usefulness his book might have had, but some of his insights are worth pondering.

Although the Seventh-day Adventists believe very strongly in the gift of prophecy, especially as manifested through Ellen White, they have not been charismatically inclined in our century. Charisma of the Spirit by Rene Noorbergen (1973, Pacific Press) is written from within that tradition. Wayne Robinson, who like Gardiner is an ex-Pentecostal, has written an especially gripping book, I Once Spoke in Tongues (1973, Tyndale or Forum). The son of a Pentecostal pastor, Robinson was once a widely traveled evangelist, then an associate of Oral Roberts. This book includes more personal testimony than most but also deals with the exegetical, practical, and theological dimensions. Robinson develops in the reader a sensitivity to Pentecostals as persons and as brethren in Christ that harsher polemical works do not. Tongues in Biblical Perspective by Charles R. Smith (1972, BMH Books) takes a staunch position. Harder to classify is The Holy Spirit Today by Frank Stagg (1973, Broadman). The author deals with the biblical data, stresses positively the ministry of the Holy Spirit, and at the same time makes a case against Pentecostal interpretations. In The Baptism and Gifts of the Holy Spirit (1974, Moody), Merrill Unger makes an exegetical case against Pentecostal distinctives.

PEACEMAKERS Some books on the Holy Spirit are not trying to build a case for or against the Pentecostal movement but are not detached surveys either; instead, they are trying to promote peace and unity among Christians who differ on this issue. Some are by charismatics, others are not. Pat Boone tries in Dr. Balaam’s Talking Mule (1974, Bible Voice) to promote unity through random reflections. So Your Wife Came Home Speaking in Tongues? So Did Mine! (1973, Revell) is the engaging title used by Robert Branch for a discussion that can really help divided households—and not by getting one side to capitulate. Peter Gilquist, a well-known author and speaker, says Let’s Quit Fighting About the Holy Spirit (1974, Zondervan). Not himself a tongues-speaker, he accepts the validity of the gift. His problem, and that of the other peacemakers, is to convince tongues-speakers who believe that it is the sign of the baptism and fullness of the Spirit to set aside that view and to see tongues as a gift that only certain Christians have. Peace among Christians who differ over water-baptism, is possible to the degree that the significance of the ordinance, while not abandoned, is deemphasized. Those who believe that infant baptism or adult baptism is essential for salvation do have problems engaging in cooperative ventures. Fights about the Holy Spirit are bound to continue whenever some feel called to share vigorously their views that only through an experience somewhat like their own can a Christian be a good disciple.

David Howard, missions head of Inter-Varsity, has written a book that may be more in the exegetical category than the mediating: By the Power of the Holy Spirit (1973, InterVarsity). He recognizes the gift of tongues, but, like many of the authors mentioned in earlier sections, he stresses elements of the Spirit’s ministry that are generally recognized as common to all Christians. His is one of the better books expressing this viewpoint. The Fire Flares Anew by John Kerr (1974, Fortress) is a Lutheran perspective on the new Pentecostalism. The Unpredictable Wind by C. Brandon Rimmer and Bill Brown (1972, Nelson) is a very elementary presentation from a position much the same as David Howard’s. In After the Spirit Comes (1975, Broadman), Jack Taylor, a pastor active in leading and writing on congregational renewal, shares his thoughts on the filling of the Spirit and everyday life.

Two other books are intended not so much to make peace between two sides as to stress the role of the Holy Spirit in promoting the demonstration of the unity that is a reality in Christ: Becoming One in the Spirit by Larry Richards (1973, Victor) and One of the Spirit by David Watson (1973, Revell). The work of unifying, together with other aspects of the Spirit’s ministry that Christ foretold in John 13–17, is expounded by Ray Stedman in Secrets of the Spirit (1975, Revell).

PARTICULAR ASPECTS OF THE SPIRIT’S MINISTRY Although some of the books mentioned earlier focus on a particular aspect, they have wider implications. These books tend to concentrate well on the subject of their titles. Spiritual Gifts and the Churchby Donald Bridge and David Phypers (1974, InterVarsity) is one of the very best books on its subject. It discusses the baptism of the Spirit in relation to his gifts. The Baptism, Filling, and Gifts of the Holy Spirit by W. A. Criswell (1973, Zondervan) represents the views of one of the better-known preachers of our day. Spirit Fruit by John Drescher (1974, Herald Press) focuses devotionally on the ninefold fruit of Galatians 5:22, 23. More works on the fruit of the Spirit are needed. There Are Other Gifts Than Tongues by Siegfried Grossmann (1971, Tyndale) discusses nineteen of them. Leslie Flynn likewise writes on Nineteen Gifts of the Spirit (1974, Victor). A careful exposition of First Corinthians 12–14 is undertaken by Jack MacGorman in The Gifts of the Spirit (1974, Broadman). Watson Mills focuses on tongues in Acts and First Corinthians in Understanding Speaking in Tongues (1972, Eerdmans). George Montague, a noted Catholic biblical scholar, writes briefly on The Spirit and His Gifts (1974, Paulist). The notes give a good bibliography. A classic presentation of a non-charismatic viewpoint is John Stott’s The Baptism and Fullness of the Holy Spirit (1964, InterVarsity). Rick Yohn exhorts us to Discover Your Spiritual Gift and Use It (1974, Tyndale).

SPECIALIZED TOPICS BY CHARISMATIC AUTHORS Larry Christenson, Lutheran pastor and author of the best-seller The Christian Family, addresses A Message to the Charismatic Movement (1972, Bethany Fellowship) in which he informs his readers about the Catholic Apostolic Church, founded in 1830, which incorporated the whole range of New Testament gifts and offices but has almost died out. Christenson also wrote A Charismatic Approach to Social Action (1974, Bethany Fellowship). This “approach” differs very little from common evangelical practice, although the book is rather different from much of the recent non-charismatic writing on the subject, writing that is trying to change the practice. Gillies’ Guide to Home Prayer Meetings by George and Harriet Gillies (1973, Whitaker) is an interesting “how-to” guide. Spoken by the Spirit by Ralph Harris (1973, Gospel Publishing House) gives specific accounts of people speaking in about fifty languages that they had not learned. The accounts are not likely to change any minds and do not seem to have been scrutinized for accuracy by trained linguists. If true, they do support the continued presence of a gift of languages but say nothing about its appropriateness for all Christians. The Charismatic Church by William Olson (1974, Bethany Fellowship) tries to show how the individualistic elements in charismatic emphasis can be wedded to the collective nature of the body of Christ. The Spirit-Led Family by Grace and Wendell Robley (1974, Whitaker) does the same task for the home.

CATHOLIC CHARISMATIC MOVEMENT Although Roman Catholicism has always made room for supernatural interruptions in the routine, as shrines around the world testify, or for a relatively few “saints” to have special mystical relations with the divine on a regular basis, the widespread participation in the extraordinary that Pentecostalism fosters is a recent development. The start of its expression in the Western church is usually traced to Duquesne University, Pittsburgh, in 1967, from which it quickly spread to Notre Dame. Catholic Pentecostals by Kevin and Dorothy Ranaghan (1969, Paulist) is an early account; The Pentecostal Movement in the Catholic Church by Edward O’Connor (1971, Ave Maria) is slightly later. In God’s Providence by John Randall (1973, Logos) is an account of a charismatic parish in, of all places, Providence, Rhode Island.

The Catholic Cult of the Paraclete by Joseph Fichter (1975, Sheed and Ward) is a sociologist’s report based on responses from participants in more than 150 prayer groups. Much of what it reveals about Catholic Charismatics is not what one would have predicted based on older Protestant stereotypes. Catholic Charismatics: Are They For Real? by R. Douglas Wead (1972, Creation) records one old-line Pentecostal’s pleasant surprise after widesspread encounters.

The leader of the Priests’ Charismatic Prayer Group, Vincent Walsh, presents A Key to Charismatic Renewal in the Catholic Church (1974, Abbey), in which he deals with both biblical foundations and practical guidelines. The Conspiracy of God by John Haughey (1973, Doubleday) is a brief overview of the Holy Spirit and his relationships from Jesus to the present. The best-known charismatic archbishop, Leon Suenens of Belgium, asks if there is A New Pentecost? (1975, Seabury). The book is important in showing both sensitivity to the need for Christians to be genuine, not merely nominal, and Catholic concern for reinvigorating traditional structures and beliefs.

BIBLIOGRAPHY The American Holiness Movement by D. W. Faupel and The American Pentecostal Movement by Donald Dayton are to appear soon, updated, from Asbury Seminary Library. Charles Jones’s 918 page A Guide to the Study of the Holiness Movement (1974, Scarecrow) is indispensable for scholars.

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