Pentecostal Discussions

Baptism in Spirit - Elitism part 2

by Shane Clifton

Josh Dowton has asked a question that is worth pursuing - "what exactly is the work of the Spirit in believers who do not claim the Pentecostal experience of Baptism in the Spirit?"

Wow - how do i answer? I would start by the affirmation (perhaps surprising to some pentecostals) that the Spirit is doing the same sort of radically diverse things in all Christians - pentecostal and non-pentecostal alike. So, rather than focus on what the Spirit is doing in Pentecostals and not doing in non-Pentecostals, i would like to leave the matter much more open (after-all, the Spirit "blows where it wishes" - and we need to be careful that our identifications of that Spirit do not end up confining the Spirit).

Baptism in the Spirit - an elitist doctrine?

by Shane Clifton

FOR A FULLER EXPLANATION OF FOLLOWING DISCUSSION, SEE: Shane Clifton, "The Spirit and doctrinal development: a functional analysis of the traditional pentecostal doctrine of the baptism in the holy Spirit" - Pneuma 29 (2007): 4-22

The traditional pentecostal doctrine of Baptism in the Spirit (at least as worded in Australia) says:

We believe that the baptism in the Holy Spirit is the bestowing of the believer with power to be an effective witness for Christ. This experience is distinct from, and subsequent to, the new birth; is received by faith, and is accompanied by the manifestation of speaking in tongues as the Spirit gives utterance, as the initial physical evidence – Luke 24:49; Acts 1:4, 5, 8; 2:1-4; 8:16-19; 11:14-17; 19:1-7.

There are a number of ways to critically reflect upon this doctrine - but for this purpose, i would like to avoid the traditional biblical debates (which have been widely addressed elsewhere).  Instead i would like to consider some more practical critiques.

Apologies

Well, i discovered last year that blogging was hard work and, sadly, i did not have the energy to keep it up.  My apology for those who kept coming back to the site and hoping for more.  I am, however, going to try again - perhaps hesitatingly and a little bit slowly (if i drip feed the blog then perhaps i can keep it up).

On a different note, I realise that boasting is a sin - in which case i ask for your forgiveness (for the second time this post).  I am excited to announce that i have recently had two journal articles published in international pentecostal journals.

The Spirit and doctrinal development: a functional analysis of the traditional pentecostal doctrine of the baptism in the holy Spirit - Pneuma 29 (2007): 4-22

Pentecostal ecclesiology: a methodological proposal for a diverse movement - Journal of Pentecostal Theology 15/2 (2007): 215-234.

I am under copyright restriction in respect to these articles - so cannot publish them the details on this blog - but i might, in the next little while, give you a taster of a few ideas (so that you have a look at the journal!).

Sermon: Pentecostalism and Baptism in Spirit

by Shane Clifton

I am preaching this weekend, and i thought i would post the first draft of my sermon.  Its a bit long and needs a good edit - but you can give me your feedback and suggestions anyway ...

Introduction

This year, 2006, is the 100 year celebration of the Azusa Street revival that birthed the pentecostal movement.  Less than 100 years later, we are told that Pentecostal and charismatic churches now represent over 620 million people, and are found in every continent and over 230 countries around the world.

Now – I am an ecumenist – I love the whole church.  I’ve studied with Wesleyans and Anglicans, and I completed my PhD with the Australian Catholic University.  I know that God is at work in all the church but, at the same time, I am also proudly Pentecostal.  I wouldn’t swap our radical and sometimes strange brand of Christianity for a more conservative church.  I love being a Pentecostal, because to be a Pentecostal is:

-         to desire Baptism in the Spirit

-   to be open to the move of God’s Spirit

-         to expect that God’s presence will be manifest

-         to be optimistic that the Spirit can make a difference

-         to be empowered by the Spirit to proclaim the Kingdom

-         to know that the Spirit can use me however unimportant others think I am – and despite my own failures and problems and weaknesses.

The Saints Are Coming

by Shane Clifton

Just to make you all jealous, my wife and i are off to the Sydney u2 concert this monday night.  Here's a video of u2 with greenday in celebration.

Poverty and Ecology

by Shane Clifton

I would like to address a debate that has been underway between Josh Ballard and Kate Tennikoff in the comments section of this blog (see here)

Josh's concern is that the cost of fixing global environmental problems will distract us from focusing on the issue of poverty - that the money we spend on global warming would be better spent on world poverty.   This is a common view, and the argument against addressing climate change has further weight if people take the view that the mechanisms of capitalism and industrialization that are understood to contribute to third world development also contribute to pollution and other environmental problems - i.e. that we need to choose between economic development for the sake of the poor and environmental concerns. 

I would argue, however, that this is a false dichotomy.  Indeed, it is now generally accepted that the issues of human poverty and environmental destruction go hand in hand and further, that global society can and should work toward the goal of environmentally sustainable human development.

Western Values

Further to my earlier post on Sider and simplicity - sometimes a cartoon speaks more than words.  Here is one from Phil Somerville (from his book "I am Moderately Fond of Australia, Hardie Grant Books, 2001)

Pentecostal Apostate

by Shane Clifton

Chris Tilling, on his brilliant (if not sometimes irreverent) blog “chrisendom,” regularly highlights the amusing conclusions reached by various fundamentalist Christians. Recently, he noted that Dial the Truth Ministries” have labelled Amy Grant a witch. Their logic is:

On , Amy's video, That's What Love Is For Amy is dressed in a red robe, (used in witchcraft rituals) flashing on the palms of her hands, a six-pointed-star — A HEXAGRAM! … The word hex which means to place a curse on someone, originated from this sign." And the primary point of contact in the transmission of spirits — is the hand!”

 

I am proud to announce that I have also joined the illustrious ranks of the apostate. As some of you may know, I completed my PhD with the Australian Catholic University (I am a Pentecostal who has studied with the Assemblies of God, Wesleyans, and Catholics), under the supervision of Professor Neil Ormerod and Anne Hunt. Neil and I have continued to work together – including my asking him to teach on the doctrine of the Trinity at Southern Cross College. Recently, the college published a photo of Neil in my classroom, after which I received the following response:

Rich Christians in an Age of Hunger

by Shane Clifton

Given the assumption of my series thus far (see here, here, and here), that addressing the situation of global poverty is central to the mission of the church in proclaiming the kingdom of God, the question that then arises is a practical one.  How should this mission to the poor be framed?  What should we do and say, as both individuals, local churches and global movements, that might be said to be an appropriate response to both Jesus’ priority for the poor and the needs of the contemporary situation?

Perhaps the most obvious response, at least for those Christians in wealthy nations, is the assertion that rich Christians should pursue a simpler lifestyle in order to give generously to the poor and, thereby, promote a more just distribution of the Worlds resources.  Representative of this argument is the now classic text by Ronald J. Sider, Rich Christians in an Age of Hunger.[1]  Describing the plight of our “billion hungry neighbours,” as well as setting out a biblical perspective on the poor and possessions, Sider challenges Western materialism and provides a compelling argument for plain living and, thereafter, expansive giving.  Concerned particularly with the problem of the distribution of the world’s resources, he provides practical suggestions for ways that rich Christians (understood to include almost all Christians in wealthy nations) can spend less and give more; the graduated tithe, strict budgeting, reduced spending on consumables, use of public transport, second hand purchasing, gardening to reduce food budgets, and community living.[2]

As much as i appreciate the prophetic challenge of Sider's work, i confess i have major economic problems with this argument.  However, i reckon its best if i leave the matter for your response first.

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[1] {Sider 1977 #4080}.

[2] {Sider 1977 #4080}, 149-162.

War: Robert Fisk: The Age of Terror

Patrik Hagman, from God in a Shrinking Universe, has recently brought to our attention a challenging and bleak report from Robert Frisk on the Age of Terror (click here).  In the light of our recent discussions on war, it is worth taking the time to read.