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Communion Ecclesiology and Baptism in the Spirit: Tertullian and the Early Church

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Communion Ecclesiology and Baptism in the Spirit: Tertullian and the Early Church Theological Studies 49 (1988) COMMUNION ECCLESIOLOGY AND BAPTISM IN THE SPIRIT: TERTULLIAN AND THE EARLY CHURCH KILIAN MCDONNELL, O.S.B. St John's University, CoUegeviUe, Minn. HERE ARE within Roman Catholicism at least two dominant ways of Ttheologizing about baptism in the Holy Spirit.1 One view, promoted by Francis Sullivan of the Gregorian University in Rome, looks upon baptism in the Spirit as a special grace, a new imparting of the Spirit unrelated to any immediate sacramental context.2 This view is based on the quite valid supposition that there can be multiple impartings of the Spirit. In patristic times the question of multiple impartings of the Spirit was widely discussed.3 The nonsacramental view of baptism in the Spirit has many advantages, among them its ecumenical appeal to the evangel­ ical churches, which do not have a highly sacramental polity.4 The other view, which was the theological stance adopted at the beginning of the charismatic renewal, relates baptism to water baptism or to the rites of initiation (water baptism, confirmation, Eucharist). Baptism in the Spirit in this view is a bringing of the graces of initiation already received to awareness and a new actuality. An actualist position in regard to infant baptism was already in place by the time of Augustine 11 do not intend to make a survey of Catholic views on baptism in the Holy Spirit. 2 Francis Sullivan, "Baptism in the Spirit," in Charisms and Charismatic Renewal (Ann Arbor: Servant, 1982) 59-75. See also his "'Baptism in the Holy Spirit': A Catholic Interpretation of the Pentecostal Experience," Gregorianum 55 (1974) 49-68. In support of his view that there can be multiple nonsacramental impartings of the Spirit, Sullivan cites Thomas Aquinas, Summa theologiae 1, q. 43, a. 6, and 1, q. 43, a. 6, ad 2. 3 J. Lecuyer, "La confirmation chez les Pères," Maison Dieu 54 (1958) 23-52. 4 The view that the sacramental interpretation of baptism in the Spirit represents a Roman Catholic penchant to see everything in sacramental terms points to something which could be true but is not necessarily so. Vatican IPs Constitution on the Sacred Liturgy, no. 9, pointed to the danger of pansacramentalism: "The sacred liturgy does not exhaust the entire activity of the Church." When made as a critique of the sacramental view of baptism in the Spirit, some evidence or documentation should be proposed. See Sullivan, Charisms 62, 69, 70, 71. 671 672 THEOLOGICAL STUDIES and the prescholastics.5 With some variations, Catholics who have sup­ ported the sacramental approach to baptism in the Spirit are Cardinal Léon-Joseph Suenens,6 Kevin and Dorothy Ranaghan,7 Heribert Mühlen,8 René Laurentin,9 Donald Gelpi,10 Simon Tugwell,11 and I myself.12 Without attempting a complete list of more official documents, I note that the sacramental view of baptism in the Spirit is found in the First Malines Document.13 This view has also found some support in the Anglican,14 Lutheran,15 and Orthodox renewal.16 But there has been a 5 Augustine used the category of actualization in reference to infant baptism. In 408 Augustine said that infants, because incapable of faith, were justified by the faith of the Church (Letter 98 10 [CSEL 34, 532]). Four years later (41Í-12) he explained that God justifies infants by a hidden grace, a grace not yet manifested in works (On Merits and the Remission of Sins and the Baptism of Infants [CSEL 60, 11]). Five years later (417) he added that the divine indwelling is always related to some knowledge or experience. On this basis he held that the Spirit indwells baptized infants but that they do not yet know the Spirit. Some persons both possess and know or experience the Spirit, and others know the Spirit but do not possess the Spirit. Baptized infants are indwelt by the Spirit, but this indwelling still lacks a dimension of actualization through knowledge and experience. He compares the indwelling Spirit to reason, which the child also has but is not aware of: reason is "like a covered spark waiting to be kindled by oncoming age" (Letter 187 6, 21 [CSEL 57, 99, 100, 103, 104]). See C. Moeller and G. Philips, The Theology of Grace and the Ecumenical Movement (London: Mowbray, 1961) 12-15. 6 A New Pentecost? (New York: Seabury, 1974) 81. 7 Catholic Pentecostals (New York: Paulist, 1969) 107-56. 8 Einübung in die christliche Grunderfahrung 1 (Mainz: Matthias-Grünewald, 1976) 92- 101; A Charismatic Theology: Initiation in the Spirit (New York: Paulist, 1978) 140-43. Mühlen concentrates in a rather exclusive way on confirmation as over against baptism. 9 Catholic Pentecostalism (Garden City: Doubleday, 1978) 45-46. 10 Pentecostalism: A Theological Viewpoint (New York: Paulist, 1971) 173-86. 11 Did You Receive the Spirit? (New York: Paulist, 1972) 48. 12 "The Holy Spirit and Christian Initiation," in The Holy Spirit and Power: The Catholic Charismatic Renewal, ed. Κ. McDonnell (Garden City: Doubleday, 1975) 57-85. 13 Theological and Pastoral Orientations on the Catholic Charismatic Renewal, reprinted in Presence, Power, Praise: Documents on the Charismatic Renewal, ed. Κ. McDonnell, 3 (Collegeville: Liturgical, 1980) 13-70. The same theological perspective on baptism in the Spirit can also be found in an earlier international document, "Statement of the Theological Basis of the Catholic Charismatic Renewal," issued at the First International Leaders Conference at Grottaferrata, October 1973, reprinted in Presence, Power, Praise 3,1-11. 14 J. Gunstone, Greater Things Than These: A Personal Account of the Charismatic Movement (New York: Morehouse, 1974) 31. Henry Lederle suggests that though important Episcopalian leaders hold other views, "the majority view would probably be the sacramental model" ("Treasures Old and New: Interpretations of 'Spirit-Baptism* in the Charismatic Renewal Movement: An Exercise in Ecumenical Theology" [doctoral dissertation, Univer­ sity of South Africa, 1985] 245-46). This valuable thesis, to be published by Hendrickson, surveys the pertinent literature on baptism in the Spirit. Of the same general character is Lucida Schmieder, Geisttaufe: Ein Beitrag zur neueren Glaubensgeschichte (Paderborn: Schöningh, 1982). 15 A. Bittlinger, "Baptism in Water and in Spirit: Aspects of Christian Initiation," in K. COMMUNION ECCLESIOLOGY 673 slight shift. The 1980 document from the German Catholic bishops still sees the liturgical context as the "appropriate* (angemessen) locus for "Spirit-renewal,"17 a lead which is followed by the document from the bishops of the German-speaking areas of Switzerland and for Austria.18 In both cases the focus is not on initiation. In the last document issued by the German bishops the sacramental and nonsacramental views are placed side by side.19 Both views of baptism in the Spirit can find support within the Catholic tradition. The sacramental view has its basis in the rites of initiation and in the dominant way the Church identified itself during the first thousand years, i.e. in the ecclesiology of communion or koinonia. During this period no one wrote tracts on the Church; the first to do that seems to have been John of Paris (12407-1306).20 But the early authors, e.g. Tertullian, did betray their ecclesiological supposi­ tions.21 Baptism in the Spirit has not been identified in patristic texts with any series of acts (usually including imposition of hands, praying for the descent of the Spirit, and an expectation that charisms will be imparted). In this paper I am going to examine one text from Tertullian, but first I will situate it in its historical ecclesiological context. Briefly, I shall sketch the biblical-patristic view of communion ecclesiology, with special reference to Tertullian. After some reference to the architectural setting of the rites of initiation in North Africa in the second and third centuries, I attempt to show how Tertullian saw the communion active in recruiting McDonnell and A. Bittlinger, The Baptism in the Holy Spirit as an Ecumenical Problem (Notre Dame, Ind.: Charismatic Renewal Services, 1972) 11, 12, 19, 20. The international Lutheran charismatic document recognizes a diversity within the Lutheran churches, including the sacramental perspective: Welcome, Holy Spirit: A Study of Charismatic Renewal in the Church, ed. L. Christensen (Minneapolis: Augsburg, 1987) 81-84; C. Lindberg, "Charismatic Renewal and the Lutheran Tradition," Lutheran World Federation Report 21 (1985) 29-30. A fuller treatment is found in Lindberg, The Third Reformation: Charismatic Movements and the Lutheran Tradition (Macon, Ga.: Mercer University, 1938). Lindberghs publications in this area are a critique, sometimes severe, of the Lutheran charismatic renewal. 16 Lederle, "Treasures Old and New" 235-41. 17 Erneuerung der Kirche aus dem Geist Gottes 2.5, reprinted in Erneuerung in Kirche und Gesellschaft 10 (1981) 2-31. 18 "Der eigentliche Ort der Geist-Erneuerung ist die Liturgie," Geistlich Gemeinde Er­ neuerung: Grundentscheidung, Sakramente, Charismen 137, reprinted in Erneuerung in Kirche und Gesellschaft 22 (1985) 1-41. 19 Der Geist macht lebendig, reprinted in Jesus ist Herr, ed. N. Baumert (Münster­ schwarzach: Vier-Türmer, 1987) 35-36. 20 De potestate regia et papali (New York: Columbia, 1974). 21 W. Eiert, Eucharist and Church Fellowship in the First Four Centuries (St. Louis: Concordia, 1966); A. Houssiau, "Incarnation et communion selon les Pères grecs," Irénikon 45 (1972) 457-68. 674 THEOLOGICAL STUDIES through one liturgy, which is both Christian initiation and what many would identify as baptism in the Spirit. I shall conclude with some systematic reflections. ECCLESIOLOGY OF KOINONIA/COMMUNION After the Pentecost event Peter went out and preached, not on the Spirit but on Jesus Christ crucified and risen (Acts 2:22-24). Those who heard the proclamation were "cut to the heart" and said to Peter and the other apostles: "What shall we do?" To which Peter responded: "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you shall receive the gift of the Spirit" (2:37, 38).
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