Report international dialogue on becoming a Christian Final Draft October 2007
Before you print all these 99 pages, know that this report has been published in print in 2009 by the Vatican, both in English and French, in Information service nr. 129 (2008/III). You can order it from the Pontifical Council for Promoting Christian Unity, [email protected]. Price: 5 euro. USA: 5 dollar. This English text and a French translation [plus commentary] are also on the website of the Vatican: http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/sub-index/index_pentecostals.htm
ON BECOMING A CHRISTIAN: INSIGHTS FROM SCRIPTURE AND THE PATRISTIC WRITINGS With Some Contemporary Reflections
Report of the Fifth Phase of the International Dialogue Between Some Classical Pentecostal Churches and Leaders and the Catholic Church (1998-2006)
The Status of this Report The Report published here is the work of the Catholic/Pentecostal International Dialogue between the Catholic Church and some Classical Pentecostal Churches and Leaders. It is a study document produced by the Dialogue members. It is not an authoritative declaration of either the Catholic Church or of any of the Pentecostal Churches involved in the Dialogue. It is offered to them and to all others who are interested for review, evaluation and reception. The Dialogue members hope that it will be widely discussed. (See 14 and 16)
November 30th, 2007, Cecil M. Robeck, co-chair of this dialogue, presented this report in Amsterdam (see his text: 0205uk on www.stucom.nl) and gave this final draft for publication on www.stucom.nl.
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ON BECOMING A CHRISTIAN: INSIGHTS FROM SCRIPTURE AND THE PATRISTIC WRITINGS With Some Contemporary Reflections
INTRODUCTION A. On Becoming a Christian (5) B. Biblical and Patristic Sources (8) C. The Dialogue (14) D. A New Time in History: New Signs of Hope (19)
I. CONVERSION AND CHRISTIAN INITIATION A. Introduction (25) B. Biblical Perspectives On Conversion (28) C. Patristic Perspectives On Conversion (41) D. Contemporary Reflections on Conversion (48)
II. FAITH AND CHRISTIAN INITIATION A. Introduction (60) B. New Testament Perspectives on Faith and Christian Initiation (61) C. Patristic Perspectives on Faith and Christian Initiation (79) D. Contemporary Reflections on Faith and Christian Initiation (86)
III. CHRISTIAN FORMATION AND DISCIPLESHIP A. Introduction (97) B. Biblical Perspectives on Christian Formation and Discipleship (100) C. Patristic Perspectives on Christian Formation and Discipleship (112) 1. Diverse Ways of Following Christ (113) 2. The Holy Spirit and Discipleship (117) 3. Christian Formation in Catechesis and Catechumenate (121) a. Catechesis: Educating in the Faith (122) b. Catechumenate: Bringing Candidates into Full Communion in the Church (126) D. Contemporary Reflections on Christian Formation and Discipleship (133)
IV. EXPERIENCE IN CHRISTIAN LIFE A. Introduction (138) B. Biblical Perspectives on Experience in the Christian Life (143) C. Patristic Perspectives on Experience in the Christian Life (147) D. Contemporary Reflections on Experience in the Christian Life (152)
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1. The Role of Experience in Becoming a Christian (153) a. A Pentecostal Perspective (153) b. A Catholic Perspective (158) 2. Experiencing Christian Life in Community (164) a. A Pentecostal Perspective (164) b. A Catholic Perspective (175) 3. Convergences and Challenges Regarding Experience in the Christian Life (184)
V. BAPTISM IN THE HOLY SPIRIT AND CHRISTIAN INITIATION A. Introduction (192) 1. Why Reflect on Baptism in the Holy Spirit (192) 2. Earlier Catholic-Pentecostal Dialogue on Baptism in the Holy Spirit (197) B. Biblical Perspectives on Baptism in the Holy Spirit (201) C. Patristic Perspectives on Baptism in the Holy Spirit (208) D. Contemporary Reflections on Baptism in the Holy Spirit (218) 1. A Catholic Perspective a. Some Doctrinal Observations (218) b. The Birth of the Catholic Charismatic Renewal (223) c. Two Schools of Theological Interpretation (227) 2. A Pentecostal Perspective (238) a. Pentecostals and the Reception of the Holy Spirit (248) b. The Relationship of Baptism in the Holy Spirit to Sanctification (251) c. Receiving Baptism in the Holy Spirit (254) d. Evidence of Baptism in the Holy Spirit (256) e. The Relationship between Baptism in the Holy Spirit and the charism of speaking in tongues (259) 3. Convergences and Challenges (260)
VI. CONCLUSION A. Introduction (263) B. The Witness of the Bible (265) C. The Witness of the Fathers (266) D. What We Have Learned From Our Contemporary Reflections (271) E. Proposals for Future Dialogue (280) F. A Final Word (284)
Appendix 1: PARTICIPANTS
Appendix 2: PAPERS
[Final page, added by www.stucom.nl: More documents in English on this Dialogue.]
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Introduction was on Evangelization, Proselytism 2 and Common Witness (1997). 1. This is the report of the fifth phase During the years in which these four of the international dialogue studies were completed (1972-1997), between some Classical Pentecostal Pentecostals and Catholics often churches and leaders and the referred in their discussions, not only Catholic Church held from 1998- to the Scriptures, but also to some of 2006. the theologians of the early church— the patristic witnesses—when they 2. This dialogue began in 1972 and explained their respective thirty-five years of conversation understandings of the Christian faith. have shown that Pentecostals and The current round of dialogue has Catholics share many aspects of chosen to be more intentional in Christian faith and life. Although appealing not only to biblical they have much in common and the sources, but also to patristic sources. unity of the church is a concern that As a result, throughout this report both share, there are still a number the reader will see many references of important areas where made to contributions in which these Pentecostals and Catholics remain sources have enriched our work divided. Thus, it has been our together. intention in this dialogue to continue the development of a A. On Becoming a Christian climate of mutual respect and understanding in matters of faith 5. The theme of this phase of dialogue and practice, to find points of has been “On Becoming a genuine agreement, and to indicate Christian.” Catholics and areas in which we believe further Pentecostals are convinced of the dialogue is required. importance of being fully integrated into the life of the 3. The goal of this dialogue is to church. In this dialogue we have foster this respect and attempted to understand how an understanding between the Catholic individual moves from his or her Church and Classical Pentecostal initial entry into the Christian life churches rather than to seek structural unity. We hope to
continue to seek resolution to those 2 differences that keep us separated The official versions of the four reports of the previous rounds of discussions can be found in: from one another, especially in Final Report 1972-1976, in: Pontifical Council for light of the prayer of Jesus for his Promoting Christian Unity, Information Service disciples “that they may all be [IS] 32 (1976/III) 32-37 and in: One in Christ 12:4 one… so that the world may (1976) 309-318; Final Report 1977-1982, in: IS 55 believe…” (John 17:21).1 (1984/ II-III) 72-80 and in: Pneuma 12:2 (1990) 97- 115; Perspectives on Koinonia, in: IS 75 (1990/IV) 97-115 and in: Pneuma 12:2 (1990) 117-142; 4. The first two phases of the Dialogue Evangelization, Proselytism and Common Witness, published reports in 1977 and 1984 in: IS 97 (1998/I-II) 38-56 and in: Pneuma 21:1 respectively. The report of the third (1999) 11-51. All these reports are gathered in: phase was entitled Perspectives on Jeffrey Gros, FSC, Harding Meyer, and William G. Rusch, Eds. Growth in Agreement II: Reports and Koinonia (1990). The fourth phase Agreed Statements on a World Level, 1982-1998 (Geneva, Switzerland: WCC Publications / Grand 1 All biblical references are to the New Revised Rapids, MI: William B. Eerdmans Publishing Standard Version of the Bible.(1989). Company, 2000), 713-779.
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to being a fully active member of Christian texts, Father McDonnell the church. maintained that Baptism in the Holy Spirit has a direct relationship to the 6. There are at least two important earliest understandings of Christian reasons why we have focused on this Initiation. He suggested that in the theme. First, during the study of writings of the Fathers of the church Evangelization, Proselytism and there is evidence of the experience Common Witness participants in the of the Baptism in the Holy Spirit in dialogue concluded that some the process of Christian Initiation in members of our churches do not such a way that Baptism in the Holy always recognize one another as Spirit belongs to that which is Christians. As a result, it is easy to “constitutive of the church.” By imagine that from time to time, undertaking its own inquiry into this tensions exist between Pentecostals subject, the dialogue studied these and Catholics. By exploring and other early texts to determine together how one becomes a whether they might provide a bridge Christian, how one is initiated into between our two communities. the Christian community, how one is taught to follow Jesus and is formed B. Biblical and Patristic Sources by the community, and by reviewing the importance of religious 8. Pentecostals and Catholics, along experience in one’s life, we believe with other Christians, acknowledge that we might be able to assist our the uniqueness of the Bible as the communities to recognize more inspired and authoritative Word of easily that we are sisters and God, normative for the faith and life brothers in Christ. The topics we of the church. The Scriptures, chose to help us understand how one therefore, are obviously the most becomes a Christian include faith, basic, foundational source for conversion, experience, formation Christian reflection. But why did we and discipleship, and Baptism in the choose to include extensive Holy Spirit. Both teams made reference to various writings from presentations on these subjects, each the patristic era in this study? of which was the focus of one annual session. 9. The writings of the Fathers of the church play an important role in the 7. Second, as a direct result of Catholic understanding of the Word conversations on the subject of of God. As a result, the Catholic Baptism in the Holy Spirit that took team wanted to share with its place in earlier sessions of the Pentecostal partners some of the dialogue, Father Kilian McDonnell richness of this patristic tradition. OSB, who served as the Catholic These writers are, after all, part of Co-Chair from 1972-2000, co- the larger Christian community that authored a book entitled Christian spans the centuries. Their writings Initiation and Baptism in the Holy share much from their life and Spirit.3 Through his study of early wisdom, obtained when the church was still young and frequently living in difficult times. They bear witness
3 Kilian McDonnell and George T. Montague, to the faith and to the ways in which Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries Liturgical Press, 1991, 2nd Revised Edition, 1994), (Collegeville, MN: A Michael Glazier Book / The 396 pp.
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the Christian lives and ministries of Fathers understood Scripture, and these writers were strengthened Catholics believe that they help the through their faithfulness as well as church to interpret Scripture. their love and devotion to the Lord Jesus Christ in the power of the Holy 12. The patristic writers helped the Spirit. church to translate the biblical faith into the conceptual frameworks of 10. Members of the Pentecostal team the people dominant in cultures thought that this approach might different from those in the lands and enrich its study as well. They times in which the Bible was written. wondered just how much they They can assist the church in differed with Catholics on the nature following Jesus’ command to of authority they grant to the Fathers “go…and make disciples of all of the church. Like Catholics, nations” (Matt 28:19). Most of these Pentecostals view the Fathers as writers enjoyed a reputation for providing genuine and vital holiness. Some are celebrated and testimonies to the faithfulness of recalled within the liturgical life and God. As Christians, their testimony patterns of different churches. Their to what it meant for them to love the efforts to combat erroneous Lord their God with all their heart, interpretations of Scripture and mind, soul, and strength, and their deviant movements, to define neighbours as themselves, is acceptable boundaries, and to help compelling. The Pentecostal team the faithful understand the life and believed that the proximity of these teachings of Jesus, and “the faith that Christian leaders to the time in was once for all entrusted to the which Jesus and His disciples lived saints” (Jude 3), led the church to might prove to be instructive as we more precise expressions of the sought together to understand how central Christian doctrines about the the earliest Christians were moved Trinity, Christ, the Holy Spirit, and from the point of conversion to full salvation, doctrines approved by the participation in the life of the church. early councils, and reflected in the ancient creeds. 11. While the value we ascribe to the authority of the patristic writings 13. The writings of these early Fathers may differ, Pentecostals and also convey a close association Catholics together acknowledge the between theology and pastoral importance of these authors, many of concerns, and thus, they are aimed at whom were leaders, pastors and doxology and devotion to God. They bishops, and many of whom became have interpreted the moral and martyrs, in the ongoing life of the ethical demands of discipleship. church. It was they who contributed They assisted the church in the to the process of discernment that development of liturgical forms of ultimately gave us the canon of worship. In these many ways their Scripture, which has served the work has supported Christians as church in subsequent centuries. they have sought to live the Patristic texts demonstrate how Christian life. Their reflections on biblical teaching was applied in the various themes contributing to everyday life in each new situation this study, have been valuable. Thus, during their day. They provide while the Bible is the highest insight into the ways in which these authority (cf. John Paul II,
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Encyclical Letter Ut Unum Sint 79) found in the New Testament, (Mark for knowing God’s revelation in 1:8 uses the expression “baptize you Jesus Christ, the patristic writings with the Holy Spirit”) nor is it may be seen as having a privileged generally used in the Catholic place in the post-biblical church. Church, though it is commonly used by Classical Pentecostals and most C. The Dialogue Catholic Charismatics. Thus, one of the benefits during this phase of 14. At the first meeting in 1998 in dialogue has been to achieve a better Bolton (Ontario, Canada) the understanding of the way we use dialogue explored the question of such terms. whether the Baptism in the Holy Spirit as found in contemporary 16. We have sought to represent religious expression is reflected in faithfully the positions held by our biblical and patristic sources, churches, though the positions especially in relationship to presented and the conclusions Christian Initiation. In subsequent reached here by members of both years the dialogue treated the teams are the responsibility of those questions of “Faith” (1999, Venice, who took part in this dialogue. We Italy), “Conversion” (2000, Vienna, have made no decisions for the Austria), “Experience” (2001, Celje, churches since we have no authority Slovenia), and “Discipleship and to make such decisions. The Formation” (2002, Sierra Madre, diversity of the Pentecostal California, USA). Plenary drafting Movement mitigates against a single sessions were held in 2003 position on certain topics. When the (Rottenburg, Germany), 2004 Pentecostal participants speak as a (Torhout, Belgium), 2005 (Prague, single voice, they do so by gathering Czech Republic), and 2006 (Bose, together what they believe to be the Italy). In addition, three smaller common consensus held by the vast drafting meetings were held majority of Pentecostals worldwide. (Amsterdam, Netherlands, February 2003; Springfield, Missouri, USA, 17. Within this context, as responsible February 2004 and Rome, Italy, persons representing our respective November 2004). After the last traditions, we have come together plenary session, further drafting was over a period of years to study the required in order to finalize the issues of evangelization, report. It now presents this report to proselytism, and common witness its readers for evaluation and and now, how we understand the discussion. ways one becomes a Christian. We hereby submit our findings to our 15. Some of the terms used in this study respective churches for review, are more familiar to one partner than evaluation, correction and reception. to the other. The term “Christian We hope that this report will be Initiation,” for instance, is not found studied and discussed widely by in the New Testament, nor is it Catholics and Pentecostals within normally used by Pentecostals. It is, their communities, and especially however, commonly used by together. Catholics to refer to the process whereby one becomes a Christian. 18. During our time together participants The term “Baptism in the Holy have repeatedly noted how important Spirit” is neither the precise wording the reading of Scripture and of
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prayer together have been to the Churches, the World Council of success of our work. Each day, both Churches, and the Lutheran World morning and evening, we have come Federation. Furthermore, the recent together to read the Bible and pray, initiative in the USA called Christian not only for our work together, but Churches Together includes the also for the churches which we Catholic Church and several represent. At the annual meetings we Pentecostal churches along with have worshipped in one or the Orthodox, Protestants and Anglicans other’s churches. in new contact with each other. Another recent initiative called the D. A New Time in History Global Christian Forum, which has held international conferences in the 19. We are mindful, as well, that this USA, Asia, Africa, Europe, and phase of our dialogue has come at a Latin America has served as a new unique time in history. The world instrument in which Pentecostals and has moved from the Twentieth to the Evangelicals in those regions have Twenty-First Century, and from the had contacts, often for the first time, second millennium following the with leaders of Orthodox, Catholic, birth of Christ, to the beginning of Anglican and mainline Protestant the third. This has given us an churches. In different parts of the opportunity to deepen our world Pentecostal communities have relationship in other ways. The become members of National Pentecostal Co-Chair of this Councils of Churches. dialogue accepted several invitations from the Catholic Church to 21. These various encounters illustrate participate in various ecumenical the growth of Pentecostal interest in celebrations in Rome during the ecumenism, and the interest of Jubilee Year 2000. In addition he various Christian communions to participated in the inauguration of engage in dialogue with Pope Benedict XVI. The new Pentecostals. This development is century and the new millennium give helpful for the Pentecostal-Catholic us new opportunities and impetus to International dialogue, as it enables continue our work of reconciliation, us to see this dialogue in the broader and to give witness together to the context of the wider ecumenical Gospel. movement. Looking back at all of these recent developments, including 20. There is another significant the continuing fruitfulness of this development that roughly Pentecostal-Catholic dialogue, we corresponds to the time period in cannot help but think that these are which this fifth phase of dialogue examples of grace bestowed by the has taken place. The international Holy Spirit to continually foster Pentecostal-Catholic dialogue from reconciliation among the divided its beginning in 1972 until disciples of Christ, “so that the world approximately the mid 1990s was may believe”. (John 17:21) the only international dialogue in which Classical Pentecostals took 22. During this period, the dialogue has part. But over the past decade been co-sponsored by the Catholic international dialogues and Church (through the Pontifical discussions have also been initiated Council for Promoting Christian between Classical Pentecostals with Unity) and by Classical Pentecostals, the World Alliance of Reformed all of whom have support for their
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participation within their I. Conversion and Christian communities, and some of whom Initiation have been officially named as representatives of their churches. A. Introduction The Pentecostal churches that have sent official participants include the 25. Catholics and Pentecostals both Apostolic Faith Mission of South agree that conversion is essential to Africa, the Church of God of salvation in Christ, and that its Prophecy, the International Church ultimate purpose is a life of of the Foursquare Gospel, the committed discipleship. At the same Verenigde Pinkster en time, both within each tradition and Evangeliegemeeten of the between them there exists a diversity Netherlands, and the Open Bible of understandings and approaches to Churches. conversion. Issues that illustrate this diversity include whether conversion 23. The Reverend Cecil M. Robeck, Jr. is an event, a series of events or a (Assemblies of God) served as process. The variety of experiences Pentecostal Co-Chair. Father Kilian reflected in the biblical texts McDonnell OSB served as Catholic regarding conversion, and how we Co-Chair for the first three years of interpret these texts, underlie some this phase, and after his retirement, of this diversity. was succeeded as Co-Chair by Msgr
John A. Radano. Co-Secretaries 26. Catholics see conversion within the have been, for the Pentecostal side, larger context of the process of the Reverend Ronald A. N. Kydd Christian Initiation, which includes (1998) and then the Reverend Steve as essential elements “proclamation Overman (1999-2006), and for the of the Word, acceptance of the Catholic side, Msgr Juan Usma Gospel entailing conversion, Gómez. profession of faith, baptism itself, 24. As we complete this fifth phase of the outpouring of the Holy Spirit, dialogue we wish to recall the many and admission to eucharistic communion” (Catechism of the important contributions made to 4 these conversations by Father Kilian Catholic Church[CCC] 1229). McDonnell. With the aid of David Catholics link “the special du Plessis, he helped to initiate these outpouring of the Holy Spirit” with discussions in 1972. He served as the sacrament of confirmation (CCC Catholic chairman from that time 1302). They affirm that such through the beginning of this fifth initiation is aimed at conversion, phase, before he retired in the year which is a profound existential 2000. We acknowledge with deep change in life that naturally results in gratitude that both communities owe the urge to spread the Good News. him a huge debt for his contributions Catholics see baptism as to whatever success this dialogue has incorporation into Christ and into the achieved over the years. church, while they also recognize the importance of the stages of the catechumenate.
4 The Catechism of the Catholic Church [CCC] was published in 1992. All references are to its numbered paragraphs.
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27. Pentecostals understand conversion to include a reorientation of a 29. An aspect of conversion unique to person’s pattern of attitudes, beliefs, the New Testament is that it is and practices. Pentecostals also link intimately tied to the person of Jesus conversion to a process that includes Christ, in whom the kingdom is proclamation of the Word, brought to fulfillment—“…everyone acceptance of the Gospel, profession who believes in him may not perish of faith, repentance, a turning away but may have eternal life” (Jn 3:16). from sin and turning to God, the Conversion is related to a variety of bestowal of the Holy Spirit (Romans biblical themes (including sin, 8:9), as well as the incorporation of forgiveness, repentance, salvation, the individual into the Christian justification, baptism, faith). The community. Since “Christian root notion of conversion in the Initiation” is not a term commonly Bible is change, that is, turning from used by Pentecostals in discussing sin, death and darkness to grace, new their understanding of conversion, life, and light. Pentecostals do not generally express such concepts as conversion, 30. Conversion is often associated with its recognition by the church, acts reflecting a purification of mind sanctification, and Baptism in the and heart —“return to me with all Holy Spirit (see section V) together your heart, with fasting, with under the category of Christian weeping, and with mourning.” (Joel Initiation. Most Pentecostals 2:12; cf. Joel 1:13-14, Ps 51:4,9). understand conversion to be distinct The Bible generally shows from Baptism in the Holy Spirit; conversion to be both event and also, for most Pentecostals a process (Acts 9:1-19; see also Jer discussion of the beginning of the 3:22, 8:4-5). For example, in the Christian life does not necessarily account of Paul’s conversion, he first include water baptism as the primary had an encounter with the risen basis for entry into the Christian life, Christ: “…suddenly a light from although like Catholics, baptism is a heaven flashed around him. He fell rite that holds great importance for to the ground and heard a voice...” them. (Acts 9:3-4). This dramatic event was followed by a process of B. Biblical Perspectives on Conversion formation over a period of time during which he was prayed for by 28. In a biblical sense, conversion Ananias (v. 12), was filled with the embraces all human faculties: Holy Spirit (v. 17), and was baptized rational, volitional and affective— (v. 18). Paul further described the “Create in me a clean heart, O God, process, mentioning his journey to and put a new and right spirit within Arabia, return to Damascus for three me….Restore to me the joy of your years, and his time spent in salvation, and sustain in me a willing Jerusalem with Peter (Gal. 1:13-24). spirit” (Ps 51:10,12; cf. Jer 24:7, Ezek 18:30-31, Gal 2:20). It affects 31. One prominent effect of conversion the whole person—“So if anyone is is the urge to give testimony to in Christ, there is a new creation; others and consequently to everything old has passed away; see, evangelize, particularly in response everything has become new” (2 Cor to the Lord’s command in the Great 5:17). Commission: “Go therefore and
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make disciples of all nations, also Mt 3:2, 8, 11); and also, Jesus baptizing them in the name of the began his ministry by proclaiming, Father and of the Son and of the “The kingdom of God has come Holy Spirit, and teaching them to near. Repent and believe in the good obey everything that I have news” (Mk 1:15). Later in Matthew commanded you” (Mt 28:19-20). repentance is described as changing During the post-resurrection period, one’s mind towards obedience (Mt when Peter and John were brought 21:29). There it may reflect the need before the Sanhedrin, their of an ongoing repentance as turning declaration was, “…we cannot keep towards obedience to God, and be from speaking about what we have associated more with the general seen and heard” (Acts 4:20; cf. Lk. idea of discipleship than with 24:33-35). conversion/initiation.
32. In the New Testament, several 34. The parables in Luke 15 (the lost perspectives on conversion can be sheep, lost coin and prodigal son) found as one looks at the Synoptic illustrate the notion of being Gospels and the Johannine and embraced by God’s goodness. This Pauline writings. This theme occurs is contained in two motifs also in a variety of contexts and with emphasized elsewhere by Luke: first different emphases. Nevertheless, being brought back by God—“So he there are elements that are common set off and went to his father. But to all of them, though not always while he was still far off, his father highlighted in each one. Generally, saw him and was filled with conversion entails being embraced compassion; he ran and put his arms by God’s goodness, turning away around him and kissed him” (v. 20); from sin, and turning towards God. and second, repentance—“I tell you, In the stories narrated by the New there will be more joy in heaven Testament authors, conversion over one sinner who repents than occurs instantaneously or as an over ninety-nine righteous persons ongoing process. It can be a very who need no repentance” (v. 7). The dramatic event obvious to all repentance described in the lost spectators or a process of inner sheep and coin parables emphasizes development that is largely hidden God’s initiative, while the prodigal from the view of other people. For son’s repentance demonstrates a instance, the exchange between more active human response. In all Jesus and the teacher of the law was three parables there is a sense of a seemingly quiet event, resulting in restoration to community: being Jesus noting the change in the man found, being carried home, being and declaring, “You are not far from restored to the rest of the flock, the kingdom of God” (Mk. 12:34). being reinstated into the family.
33. In the synoptic Gospels of Matthew 35. Other Lucan passages also reflect the and Mark, conversion is linked to drama between the divine initiative repentance. The definition of and the sinner’s response in regard conversion as turning away from sin to repentance (Acts 5:31, 11:18, is rooted in these passages—“John Luke 19:10). Luke 8:18 (“pay the baptizer appeared…proclaiming attention to how you listen”) implies a baptism of repentance for the an active listening, being actively forgiveness of sins” (Mk 1:4; see involved in something that is
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happening within oneself, or to (3:16; cf. 3:36, 5:24, 6:35-40). oneself. In Luke 19, Zaccheus Having life reflects accepting what experiences a conversion. He is has been offered, as depicted in restored to the fellowship of the Jesus’ conversation with the community; the excluded one has Samaritan woman (4:10-15). The been included by Jesus. This variety of “life” metaphors (birth, narrative is almost paradigmatic for living water, bread) point to John’s many conversion stories in Luke- interest in Jesus giving or bringing Acts: conversion is believing in the life. The same emphasis applies good news and allowing oneself to when considering John’s use of the be embraced by God’s love and to be metaphor of light: Jesus comes into restored to the community of God’s this world, gives light, and people people. are to receive it and live in it—“I am the light of the world. Whoever 36. In a more active sense, Luke speaks follows me will never walk in of conversion as turning towards darkness but will have the light of God . When John the Baptist and life” (Jn. 8:12; cf. 3:19, 12:46, I Jn. others preach repentance, the typical 1:7, 2:9). However, John also reports Lucan question is “What then should Jesus’ invitation to the thirsty that we do?” (Lk 3:10, 12, 14; Acts 2:37, they should take action: “come to 16:30, 22:10). John’s response to the me, and…drink” (John 7:37). question helps define what repentance means: share with those 38. Paul offers us a unique insight into who do not have (Lk 3:11), do not the theme of conversion, by giving defraud people in business (v. 14), us a profound theological do not accuse people falsely (v. 14), interpretation of his own conversion do not enrich yourself by use of experience. While Acts 9 describes power (v. 13). Thus conversion is the conversion of Paul, Paul not only a personal/spiritual provides us with his personal experience, but it also affects all of understanding of it which sheds life, including social, economic, some light upon the mysterious political and cultural dimensions. interplay between the human and the divine (Gal. 1:13-17; Phil. 3:4-11). 37. The Johannine perspective focuses more broadly on salvation, and not 39. Pauline writings reflect conversion specifically on conversion. Two as a radical, decisive event, metaphors that John does emphasize expressed by a variety of are those of receiving life and descriptions. These include hearing receiving light. John 3:1-21 and responding to the call—“For emphasizes the new birth as the there is no distinction between Jew work of God, although it does not and Greek; the same Lord is Lord of take place apart from faith expressed all and is generous to all who call on by the person being born again. Here him. For ‘Everyone who calls on the and elsewhere in John the emphasis name of the Lord shall be saved’” is on Jesus coming so that this world (Rom 10:12-13). Paul also expresses and those who believe will have the beginning of the Christian life life—“For God so loved the world either as a cry for help (Rom 7:24), that he gave his only Son, so that the experience of being called, or everyone who believes in him may other depictions that illustrate the not perish but may have eternal life” newness of the existence. Most of
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these emphasize God’s initiative, out with confidence, “Have mercy with the person entering into on me, O God, according to your experiences such as repentance, steadfast love; according to your death of the old nature, or becoming abundant mercy blot out my a new creation. The one passage transgressions.” (Ps 51:1). It implies referring to repentance (Rom 2:4) a mysterious interplay between the depicts it as an encounter with God’s human and the divine, primarily the love and mercy. Other terms in human response to divine initiative. Pauline writings that relate to Though conversion is a personal conversion are used similarly: being experience, the biblical purchased (1 Cor 6:20); being understanding is that it is always liberated (Rom 6:17-18); having relational (both vertical and received grace (Rom 3:21-26); being horizontal). The biblical call to justified (Rom 6:7). As in the conversion is properly directed to Gospels, this newness of life, while whole communities as well as to personal, is not merely an individuals. individualistic experience but that of a believer being reconciled with God C. Patristic Perspectives on Conversion and restored to community. It comprises a restoration to 41. Some of the patristic writings which fellowship—“For he is our peace; in can speak eloquently to both his flesh he has made both groups Pentecostals and Catholics today are into one and has broken down the the joyful accounts by individuals of dividing wall, that is, the their own conversions. In one such hostility….that he might…reconcile personal testimony, Justin Martyr both groups to God in one body (c.165) tells how the witness of a through the cross” (Eph 2:14-16). believer sparked a wonderful change This new community is as radically in his own life: “When he had different from the one experienced spoken these and many other things, before, as is the individual’s inner which there is no time for transformation—“In Christ Jesus mentioning at present, he went away, you are all children of God through bidding me to attend to them; and I faith. As many of you as were have not seen him since. But baptized into Christ have clothed straightway a flame was kindled in yourselves with Christ. There is no my soul; and a love of the prophets, longer Jew or Greek, there is no and of those men who are friends of longer slave or free, there is no Christ, possessed me” (Dialogue longer male or female, for all of you with Trypho 8).5 Nearly a hundred are one in Christ Jesus” (Gal 3:26- 28). 5 Because of their accessibility, the present report will make use of the English translations of patristic 40. The Bible presents various texts found in the following three collections: The Ante-Nicene Fathers: Translations of the Writings perspectives on conversion, and not of the Fathers down to A. D. 325, Alexander just one definition. Catholics and Roberts and James Donaldson, editors, Grand Pentecostals find that they can agree Rapids, MI: Wm. Eerdmans Publishing Company, on many characteristics of reprinted 1977-1979, 10 Volumes; A Select Library conversion found in Scripture. First, of the Nicene and post-Nicene Fathers of the Christian Church, First Series, Philip Schaff, editor, conversion involves establishing or Grand Rapids, MI: Wm. Eerdmans Publishing reestablishing a personal relationship Company, reprinted 1978-1980, 14 Volumes; and A with God so that the sinner can cry Select Library of Nicene and post-Nicene Fathers of the Christian Church, Second Series, Philip
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years later, Cyprian (c.250), the Oration and Panegyric to Origen bishop of Carthage in Northern VI). Africa, shared the change which occurred in his own life with these 42. One of the most memorable patristic words: “I used to indulge my sins as accounts of conversion is found in if they were actually parts of me and St. Augustine’s autobiography, indigenous to me. But after that, by which he entitled The Confessions the help of the water of new birth, (397-400) in order to acknowledge the stain of former years had been not only his own sins but also the washed away, and a light from great mercy and love of God toward above, serene and pure, had been him. “Too late did I love You,” he infused into my reconciled heart. wrote, “O Beauty, so ancient, and Then, by the agency of the Spirit yet so new!” He admitted that he had breathed from heaven, a second birth sought happiness in the created had restored me to a new man … I things around him, forgetting that was enabled to acknowledge that they would never have existed at all, what had been previously living in if not for God who had made them. the practice of sin, being born of the “You called, and cried aloud, and flesh, was of the earth and was forced open my deafness. You earthly. But now it had begun to be gleamed and shined, and chased of God and was enlivened by the away my blindness. You breathed Spirit of holiness” (Letter I [To out upon me and I drew in my breath Donatus] 4). A contemporary of and do pant for You. I tasted, and do Cyprian, from the eastern part of the hunger and thirst. You touched me Mediterranean world, Gregory and I burned for Your peace” Thaumaturgus (c.255), described (Confessions X, 27). Such patristic becoming a Christian this way: witnesses have the power to inspire “Like some spark lighting upon our and encourage both Pentecostals and inmost soul, love was kindled and Catholics, since both of our burst into flame with us – a love for communities treasure and retell the the holy Word, the most lovely stories of marvelous conversion and object of all, who attracts everyone transformation which God has irresistibly toward Himself” (The worked in the lives of his saints.
43. Augustine’s story includes some of the characteristics that both Schaff and Henry Wace, editors, Grand Rapids, MI: Catholics and Pentecostals recognize Wm. Eerdmans Company, reprinted 1975-1979, 14 Volumes. These collections are comprised of as part of the complex phenomenon translations made by various scholars during the of conversion. At times of crisis, a latter part of the 19th Century. As such, sometimes potential convert may seek order, their language is archaic in comparison to meaning and purpose in life, leading contemporary usage and not entirely homogeneous to the search to encounter God. (e.g. one translator may write “Holy Ghost” where another writes “Holy Spirit”). In the quotations Augustine had moments of such appearing in the following report, we have taken encounter which were so vivid that the liberty to brush up the text slightly to render he felt like St. Paul, who wrote of them more consistent and in line with contemporary being “lifted up to the third heaven” English. Finally, not all the works cited in the (cf. 2 Cor. 12:2). But that this following report are included in these three collections. For these other texts, we will provide a encounter should be more than footnote indicating the translation used or the simply a fleeting occurrence, edition from which we are making our own Augustine chose to resume his translation.
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participation in the catechumenate so that the alteration and change for and to seek baptism (Confessions the better is most extensive” VII, 11.17; IX, 4-6). He believed (Origen, On First Principles III,1,5 that he could encounter Christ only [c.220-230]). He adds that “the name as part of the community of of Jesus … produces a marvelous believers Christ had founded. For meekness of spirit and a complete Augustine, the way of entry into that change of character” (Origen, community was through the rites of Against Celsus I, 67 [c.248]). So Christian Initiation, which provided dramatic was this change that it access to a genuine encounter with often surprised the non-Christian God. The interaction of potential acquaintances of the newly converts with the community and the converted: “Some persons wonder development of their commitment that those whom they had known to formed a clear pattern in which be unsteady, worthless, or wicked instruction and ritual were woven before they bore this name [of closely together. Augustine was Christian] have suddenly been influenced by the preaching of converted to virtuous courses” Ambrose (Confessions V, 13.23), (Tertullian, To the Nations 4 and the tears of his mother [c.191]). (Confessions VI, 2.1). Conversion was the result of ongoing interaction 45. The Fathers generally spoke of between those converts and those conversion in the context of baptism already initiated, who shared the as the beginning of the Christian life. new religious life they had found They were attentive to the role of with these newcomers. The change grace and to a person’s free will in at the root of conversion is nothing making a decision toward less than transformation of the conversion. Origen noted that “no person through the interaction of improvement ever takes place divine grace and human freedom. among men without divine help” The patristic writers used a variety (Origen, Against Celsus I, 26 of images to describe this holistic [c.248]). Later the Council of change or transformation, such as Orange (529) taught: “We must with sanctification, enlightenment, and God’s help preach and believe the even deification;6 but the dominant following: free will has been so metaphor, as in Romans 6, was death distorted and weakened by the sin of and rebirth. the first parent, that thereafter no one could love God as was required, or 44. The Fathers described the change in believe in God, or perform for the behavior that results from sake of God what is good, unless conversion in various ways. Origen first reached by the grace of divine observed that the word of teaching mercy.”7 At the same time, patristic and instruction “taking hold of those writers also emphasized the who are most intemperate and responsibility of the person, as savage (if they follow her expressed, for example, by exhortation) effects a transformation, Augustine’s saying: “He who created you without you does not
6 Deification is a word used by Christians of the East to express what the Holy Spirit does in the 7 English taken from The Christian Faith, Jacques lives of those who have been baptized. It refers to Dupuis, editor, Seventh Revised and Enlarged the transformation of the human person by divine Edition, Bangalore: Theological Publications in grace. India, 2001, 803.
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justify you without you” (Sermon man in Our own image and 169, 11.13)8 likeness’” (The Instructor I, 12 [prior to 215]). 46. Some of the Fathers associated conversion with new birth and 47. Pentecostals and Catholics interpreted the new birth about sometimes differ in their which Jesus speaks in John 3:1-8 as interpretation of biblical texts upon referring to baptism. This new birth which the Fathers expounded. For was described by means of example, Pentecostals read John 3:1- metaphors such as “seeing the light” 8 as referring more generally to and “marriage to the Holy Spirit”: conversion, and not explicitly to “When the soul embraces the faith, baptism, as Catholics would tend to being renewed in its second birth by read it. Nevertheless, the way water and the power from above, patristic authors associate new birth then the veil of its former corruption with conversion and baptism speaks is taken away. And it sees the light to both our communities, recalling in all its brightness. It is also taken something of the perennial qualities up (in its second birth) by the Holy of Christian conversion which we Spirit, just as in its first birth it is both recognize and rejoice in and embraced by the unholy spirit. The illustrating the diverse ways in flesh follows the soul now wedded which early writers attempted to to the Spirit, as a part of the bridal describe what is essential to it. portion – no longer the servant of the soul, but of the Spirit” (Tertullian, D. Contemporary Reflections on On the Soul 41 [c.210]). The Conversion newness of life in Jesus was like becoming a child again so as to be 48. How might the biblical and patristic made according to a new pattern: material deepen agreement between “Having renewed us by the the dialogue participants about remission of our sins, He has made conversion, and about becoming a us after another pattern, that we Christian? Catholics and should possess the souls of children, Pentecostals used their discussions inasmuch as He has created us anew concerning this material as a basis by His Spirit” (Letter of Barnabas 6 on which to consider current [70-130]). Clement of Alexandria practices in both communities. The describes the transformation of the Rite of Christian Initiation of Adults Christian in terms drawn from the (RCIA), retrieved from biblical and creation of human beings at the patristic sources and adapted for use dawn of time. “He himself formed by the Catholic Church in 1972, man of the dust, regenerated him by offers possibilities for an agreed water, made him grow by his Spirit, expression of our theological and trained him by His word to understanding and practice. The adoption and salvation, directing him RCIA was introduced into the by sacred precepts; in order that, Catholic Church as part of the transforming earth-born man into a liturgical renewal mandated by holy and heavenly being by His Vatican II. It resulted from a revision advent, He might fulfill to the utmost of the rite of baptism in light of that divine utterance, ‘Let Us make studies of liturgical history drawn from scriptural and patristic texts, 8 Translated from the Latin text found in Migne’s especially that of the early centuries. Patrologia Latina 38, 923.
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As its name implies, this rite is for members of the community. Seen the full initiation of a person into the from this latter perspective, the church. The previously existing Rite conversion celebrated by the rite of Baptism, that came into effect in entails also an enrichment of the 1614 as a rite of baptism only, was ecclesial reality. an abbreviated version of the ancient rite for the initiation of adults and 50. As a rite of initiation, RCIA had been used for the most part in consequently involves liturgical the modified form suitable for the actions as well as spiritual event. baptism of infants. The Rite of the While Pentecostals and Catholics Baptism of Infants, introduced in both recognize that the Christian life 1969 to answer the need of a rite in community is aptly expressed and suited to infants, follows the practice enhanced in acts of worship, they of the previous rite in being for differ on the relationship between baptism alone, rather than one of full the visible and invisible aspects of initiation. The limited scope of this the rite of entry to the community. Rite brings into prominence, by way Catholics believe that the rite is a of contrast, the comprehensive visible sign of invisible grace, a nature of the RCIA sacrament. Among Pentecostals, views on baptism vary between 49. In the texts and rituals of the RCIA, considering it a public affirmation of the various elements of Christian faith in Christ to speaking of it as conversion on which Pentecostals having a substantial effect, a and Catholics are agreed can be strengthening of faith. In the readily discerned. It may be noted Catholic understanding, the effects too that though it is based on of the RCIA have a wider scope, in practice developed in the patristic that baptism, confirmation and era, the rite shares the perspective eucharist are all contained within it already outlined in the survey of to complete the act of initiation. The biblical texts earlier in this section. initiation can be regarded as The text uses language of hearing, beginning and fostering a process of following and answering to express a conversion in which there is conviction that conversion comes remission of sin, regeneration, about in response to God’s initiative. reception of the Spirit, and This reflects the agreement between incorporation into Christ and his Pentecostals and Catholics that church, culminating in union with conversion is understood as entrance the crucified and risen Christ into a covenant involving a through the reception of his Body mysterious interplay between the and Blood. Catholic belief is that in divine and human. The baptismal the rite of initiation, the reality of event itself, the culmination of the being clothed with Christ is most catechumens’ journey, is presented profoundly effected and expressed. in the rite as an immersion into and identification with the mystery of 51. The RCIA may be prolonged over a Christ’s dying and rising (cf. Rm. period of a year or more and it 6:3-4). The rite is therefore radically assumes that conversion may Christocentric. It situates the act of develop gradually. This is indicated personal commitment to Christ in the in the distinct ritual steps prescribed, context of the liturgical assembly in recognition that there are certain and through the ministry of various moments in the process when the
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conversion experience is deepened relationship as a child of God. and demands a corresponding ritual Sacraments, including baptism, expression. This implies that the whether of an adult or of an infant, conversion process may be quite are not only subjective professions diversified experientially. These of faith but also objective realities, stages of growth have as their end a because they incorporate the transformation of the whole person recipient into Christ and into God’s in the areas of cognitive people. At baptism a child begins to development, affective growth and share divine life and becomes part of behavioral change. Pentecostals the communion of saints, and this agree with Catholics on the necessity has meaning for the child’s spiritual of this transformation but see it as an development. Thus Catholics would expression of discipleship following find it inconceivable to deny this after conversion. grace to an infant, and through the priority of grace see a fundamental 52. Pentecostals and Catholics agree on identity between infant and adult the necessity of conversion as a key baptism. In both cases Christ is the component of Christian Initiation, door, even though the lives of but continue to discuss the individual Christians follow significance and relative normativity differing paths and are realized in of both sacramental and non- diverse moments. The Rite of the sacramental approaches to initiation, Baptism of Infants also advises including conversion. The pastors to delay baptism in those Pentecostal team resonates so well cases where there is need for with the RCIA that they would evangelization of the parents, and no encourage its adoption by Catholics reasonable expectation that an infant on a much wider scale. Pentecostals will be brought up in the practice of identify more readily with such an the faith without such approach, as opposed to one which evangelization. Thus, while begins with the baptism of infants Catholics view the RCIA as the and catechizing of children. fullest articulation of the process of Pentecostals perceive this latter initiation, they would not allow that approach to leave Catholic adults affirmation to discount the without the benefit of the strong importance of infant baptism. teaching found in the RCIA, and think the RCIA could be an excellent 54. For both Pentecostals and Catholics, resource for addressing pastoral baptism should be an ecclesial event, problems related to the nominal a faith experience for the practice of the faith and the ongoing worshipping community. In a need for evangelization. mutually enriching exercise, teachers and catechists as well as parents 53. The Catholic Church, however, must accept their mission to help proposes a model of initiation which children elicit acts of personal faith recognizes a link between baptism, both in day-to-day living and at faith and conversion, but further stages of spiritual growth. understands that link differently in For Catholics, these opportunities relation to the baptism of adults or of include confirmation, first penance infants. In both cases there must be and first eucharist. Pentecostals, growth in faith and conversion, but whether they practice the dedication baptism itself creates an adoptive or the baptism of infants and young
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children, likewise involve children and both sides see the need for and families in growth experiences evangelization, pastoral discernment through graded Sunday School and and the call to committed catechism programs, and gradual discipleship in such contexts. With integration of children into the regard to Christian culture, Catholics worship life of the community. and Pentecostals alike acknowledge the impact of a Gospel vision upon 55. Both Catholics and Pentecostals and transformation of pagan and reject as inadequate a simply secular society over the centuries, so nominal adherence to the Christian that society itself has at times life. Thus, the discussion embodied a profoundly Christian surrounding the emergence of the worldview. In our current pluralistic RCIA included the question of society, both sides continue to strive whether the Rite offers a corrective to establish a Christian culture to nominal practice of Christian life, within the larger society and thus to or to a merely cultural Christianity. be instruments in God’s hands for On the one hand, Catholics would the kingdom. affirm the positive influence which a Catholic culture that is clearly 56. Contemporary experiences of influenced by the gospel can have, in conversion often follow the New supporting the continuing practice Testament emphasis on repentance, by Catholics of an authentic embracing the good news, and Christian life. They distinguished receiving the goodness of God that, on the other hand, from what experienced in healing, deliverance might be described as a merely or other forms of help. Stories or “cultural Catholicism”, on the part of testimonies about conversion to those who might only superficially Christ frequently involve elements observe the Catholic faith. An of restoration to active participation example of the latter includes in the Christian community, to the pastoral situations in which deeper experience of family and a individuals with no discernible faith, sense of belonging, regardless of virtually no connection to the social, gender or ethnic differences church, and no commitment to active (cf. Gal. 3:28). Those who have been practice, approach the church marginalized identify with the requesting sacraments merely for experience of being called and thus extrinsic reasons. While Catholics being known by God (cf. Eph. 1:3- acknowledge the existence of such 14). This transition from alienation nominal practice both in previous to belonging is associated with an centuries and the present day, they awareness of the restoration of one’s also wish to emphasize the dignity. Hence, Catholics and concurrent presence of ongoing Pentecostals tend to understand genuine conversion and vital conversion and initiation, first of all, Catholic life. In current Christian in terms of the kinds of testimonies Initiation praxis they seek to avoid reflected in the New Testament any divorce between faith and rather than in abstract concepts. For sacrament, committed discipleship both groups conversion experiences and Catholic identity. Likewise are diverse, and all these experiences Pentecostals recognize the problems are something to be narrated and associated with a small but growing celebrated. nominal or cultural Pentecostalism,
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57. Catholics and Pentecostals generally Thus Pentecostals and Catholics agree that conversion involves both share in common a strong event and process, and recognize the commitment to the proclamation of need for ongoing formation. Both the Gospel, through various forms of hold to a diversity of ways in which witnessing and evangelism, one is converted. Conversions may including both missions and personal express varying characteristics, some relationships. more affectively oriented than others, some more cognitive, 59. Both Pentecostals and Catholics dramatic or volitional. Both recognize conversion as the gift of recognize different levels of God, although they may not always conversion, and conversion in stages agree about what constitutes a valid (i.e., second and third conversions in experience of conversion. They join the spiritual life for Catholics, or together in calling for the genuine personal re-dedications for conversion of people to Jesus Christ. Pentecostals), as examples of the ongoing process. Manifestations of II. Faith and Christian Initiation conversions are also recognized in their diversity. One may give A. Introduction evidence of conversion through either word or service, depending 60. Pentecostals and Catholics fully upon gifts and calling. Catholics and agree that becoming a Christian is Pentecostals also recognize diversity not comprehensible apart from faith. in the ways evangelization takes The Letter to the Hebrews teaches place. that “Faith is the assurance of things hoped for, the conviction of things 58. Catholics are evangelized for life- not seen” (Heb. 11:1). In the changing conversions in parish Gospels, faith is depicted as trusting missions, through spiritual retreats acceptance of God’s revelation (e.g. and exercises, and through liturgical Mary in Lk. 1:38,45), accepting the rites such as renewal of baptismal Gospel as proclaimed by Jesus (Mk. vows. At the same time, Catholics 1:15), belief in the person of Jesus as see the retrieved RCIA as an the source of life (Jn. 3:16; 6:35, example of the church’s growth in 7:38; 20:30-31); and trust in and its understanding of initiation, initiative toward the healing power evangelization and mission. They of Jesus (Mk. 2:5; 10:52). Faith is a see this as reflecting the pattern of gifted response to God’s revelation, Acts 2:37-39 by including in one rite involving an opening of the heart, an the process of conversion (the assent of the mind and actions which catechumenate), baptism express our trust. (regeneration), confirmation (the gift of the Holy Spirit) and eucharistic B. New Testament Perspectives on communion (Acts 2:42). Faith and Christian Initiation Pentecostals, likewise, take the Great Commission (Mt. 28:19-20) 61. While Jesus’ call to saving faith is seriously by calling people to a found in the synoptic gospels (e.g., personal response to the Gospel, and Mk 1:15; 10:52 par.), it is especially incorporating them into the life of John’s gospel that presents Jesus as the community through opportunities repeatedly calling people to believe for ongoing growth and discipleship. in him in order to receive “eternal
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life” (Jn 3:16-17; 5:24; 6:35 et al.; Messiah, servant and Son of the cf. Jn 1:12; 20:31). The letter to the Father, and also provide clues to the Ephesians makes clear that it is meaning of discipleship for those through faith, freely given by God, who would later be baptized as that we are saved: “For by grace you Christians. have been saved through faith, and this is not your own doing; it is the 63. While the four gospels articulate the gift of God – not of works, so that no nature of Jesus’ call to all who one may boast“ (Eph 2:8-9). Again, would become his disciples, the first Paul clearly links the necessity of actual accounts of people becoming faith with salvation: “‘The word is Christians are contained in the Acts near you, on your lips and in your of the Apostles, beginning with the heart’(that is, the word of faith that account in Acts 2, of those who first we proclaim); because if you confess responded to the Apostles’ message with your lips that Jesus is Lord and on the day of Pentecost. After the believe in your heart that God raised descent or outpouring of the Holy him from the dead, you will be Spirit, Peter went out and preached saved. For one believes with the about Jesus, crucified and risen heart and so is justified, and one (Acts 2:22-23), who had been confesses with the mouth and so is foretold by the prophets (Acts 2:24- saved” (Rom 10:8-10). 28), and who now had sent the Holy Spirit to empower him and the other 62. Christian Initiation cannot be fully disciples to witness boldly to God’s appreciated without reference to the saving action in Christ. Those who practice of baptism within the Jewish heard the proclamation were “cut to community at the time of Jesus. Not the heart,“ and said to Peter and the only was a ritual bath administered other apostles, “What should we to Gentile proselytes who wanted to do?” To which Peter responded: become Jews, but also those who “Repent, and be baptized every one were already Jews could receive a of you in the name of Jesus Christ so ‘baptism of repentance’, such as that that your sins may be forgiven; and administered by John the Baptist in you will receive the gift of the Holy the Jordan river and received by Spirit” (Acts 2:37-38). The sequence Jesus at John’s hands. Scripture of events is: the coming of the Holy contrasts the baptism of John, who Spirit at Pentecost, the preaching baptized “with water” with that of about Jesus Christ, the response of Jesus, who “will baptize you with faith, conversion, baptism for the the Holy Spirit and fire” (Mt 3:11; forgiveness of sins and the reception cf. Mk 1:8; Lk 3:16; Jn 1:26; Acts of the Holy Spirit. 1:5; 11:16; 19:3-6). The mention of the baptism of John in the sermons 64. After noting that three thousand had of Peter and Paul (Acts 10:37 and accepted the message that day, Acts 13:24-25) and in other passages of 2:42 goes on to state that “they the Acts of the Apostles (18:25 and devoted themselves to the apostles’ 19:3) suggests how important it was teaching and fellowship, to the in the memory of the early church. breaking of bread and the prayers.” The accounts of John’s baptism of Their community was marked by Jesus (Mt 3:13-17; Mk 1:9-11; Lk signs and wonders, by the sharing of 3:21-22; Jn 1:31-34) include rich material goods and by regular insights into the identity of Jesus as gathering in the temple for prayer
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and in their homes for the breaking imposition of hands by the apostles of bread (cf. Acts 2:43-47). Thus the as a basis for the sacrament of account of the conversion of these confirmation. Pentecostals see in the three thousand concludes with their two moments of this account integration into a koinonia, a evidence that once one comes to community of faith (personal personal faith and has been baptized, adherence to Christ and to the truths there is also a need for the coming of asserted in the proclamation about the Spirit upon an individual (8:17), Christ and in the subsequent often accompanied by the laying on teaching of the apostles) and of of hands. This is an example of how celebration (baptism and the Catholics and Pentecostals view a breaking of the bread). The text from different perspectives. statement that the new community Further on, in Acts 8:26-40, where was devoted to the apostles’ we read of the Ethiopian eunuch instruction (cf. Acts 2:42) suggests who became a Christian, we find that the proclamation on Pentecost again a partially similar pattern: was followed by continuing proclamation, personal profession of formation, which would provide the faith, and baptism. believers with a more complete understanding of the faith and of the 66. Paul’s vision of Jesus, his practice of discipleship. conversion and call, baptism and reception of the Spirit are recorded 65. Acts 8:12-17 reports the conversion in Acts 9. Following his experience of Samaritans, which took place in on the way to Damascus and his two distinct moments with different subsequent three day stay in that persons ministering: “But when they city, Ananias arrives to lay hands believed Philip, who was upon Paul, that he might recover his proclaiming the good news about the sight and be filled with the Holy kingdom of God and the name of Spirit. Paul’s sight then returns and Jesus Christ, they were baptized, he is baptized (Acts 9:17-18). The both men and women. [...] Now elements of proclamation and when the apostles at Jerusalem heard personal faith are not explicit in this that Samaria had accepted the word account (nor when Paul retells it in of God, they sent Peter and John to Acts 22:1-21 and 26:2-23), although them. The two men went down and the encounter with the living Jesus prayed for them that they might Himself could be seen as a receive the Holy Spirit (for as yet the singularly vivid proclamation that Spirit had not come upon any of the Jesus who had been crucified is them; they had only been baptized in alive, and Paul’s faith may be the name of the Lord Jesus). Then supposed since, without it, he would Peter and John laid their hands on not have accepted baptism. The them, and they received the Holy aspect of divine initiative, so clear in Spirit.” Here the pattern of initiation the process by which Paul became a seems to be the preaching of the Christian, is also dominant in the good news, faith, baptism, prayer for next account of Christian Initiation, the reception of the Holy Spirit, the that of Cornelius and of all the other imposition of hands by apostles from Gentiles who were listening to Jerusalem and the reception of the Peter’s message (Acts 10:34-43). As Spirit. Catholics have seen the Peter preaches, the Holy Spirit prayer for the Holy Spirit and the rushes upon his listeners, who began
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to speak in tongues and to glorify without delay” (Acts 16:29-32). God (Acts 10:46). Peter ordered that Another account appears in Acts they be baptized, later explaining “If 18:8: “Crispus, the official of the then God gave them the same gift synagogue, became a believer in the that he gave us when we believed in Lord, together with all his the Lord Jesus Christ, who was I that household; and many of the I could hinder God?“ (Acts 11:17). Corinthians who heard Paul became This emphasis upon the divine believers and were baptized.” In all initiative is also evident in the fact three of these accounts the elements that Cornelius and his companions of proclaiming the word, faith and do not seem to have had the chance baptism are present, while the Holy to profess their faith in response to Spirit is not explicitly mentioned. A Peter’s message; before he finishes striking peculiarity is the baptism of they begin to speak in tongues and to the household or the whole family. glorify God. Nor do they request Given the cohesive nature of the baptism; Peter “ordered them to be family at that time, it is possible that baptized in the name of Jesus the events recounted here included Christ,“ after saying “Can anyone also the baptism of infants who were withhold the water for baptizing part of the family. On the other hand, these people who have received the the mention of faith could also Holy Spirit just as we have?“ (Acts suggest that only those who could 10:47-48). There are clearly understand and personally confess elements of proclamation and of a faith upon hearing Paul’s message response of faith present in this would have been baptized. account; at the same time, because of its importance for seeing God’s 68. The last account in Acts of people design in the acceptance of Gentiles becoming Christians appears in as part of the Christian community, 19:1-7, when Paul discovers some the accent upon the powerful divine baptized disciples in Ephesus who initiative is very strong. had never heard of the Holy Spirit, having been baptized only with 67. Acts 16 contains the account of John’s baptism. On hearing Paul’s Lydia, whose heart was opened by explanation of how John was the Lord to heed what Paul said and preparing the way for Jesus, “they who was baptized with her were baptized in the name of the household (Acts 16:14-15), and of Lord Jesus. When Paul had laid his the jailer who was converted after hands on them, the Holy Spirit came the earthquake which occurred as upon them, and they spoke in Paul and Silas were praying and tongues and prophesied – altogether singing in prison. “The jailer called there were about twelve of them” for lights […] and said, ‘Sirs, what (Acts 19:5-7). Here the pattern must I do to be saved?’ They seems quite close to that of the answered, ‘Believe on the Lord Samaritan converts in Acts 8: Jesus, and you will be saved, you proclamation, faith, baptism, laying and your household.’ They spoke on of hands and the receiving of the the word of the Lord to him and to Holy Spirit. all who were in his house. At the same hour of the night he took them 69. In several of Paul’s letters we find and washed their wounds; then he reference to the time when his and his entire family were baptized readers first became Christians (e.g.,
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Gal 1; Col 1:1-9; 1 Thess 1:3-10; the breaking of bread to initiation so 2:13-14). He also recounts some of strongly, further development the activities of his initial toward a fuller eucharistic theology evangelization of these communities can be seen in Justin’s First Apology (e.g., 1 Cor 2:1-5; 1 Thess 2:1-12). (61, c.156), Tertullian’s On the In these records we typically see the Resurrection of the Flesh (8, c.208) proclamation of the Gospel, the and Hippolytus’s Apostolic Tradition ‘calling’ of the people by God (21, c.215). Pentecostals do see in through Paul and their attentive the Last Supper and the “breaking of response in faith, sometimes with bread” (Acts 2:42) Jesus’ institution reference to their baptism (1 Cor of an ongoing rite and communal 1:15-17; Gal 3:26-27) and receiving celebration that, in the fullest sense of the Spirit ( 1 Cor 2:12; Gal 3:2). of the Greek work anamnesis, In other New Testament letters, such ‘remembers’ him and his death on as Hebrews (Heb 4:2; 10:32-35, et the Cross and even an ordained al.) or 1 Peter (1 Pet 1:1-3, 22-23, et means for God’s communication of al.) we find similar elements of redemptive life, as reflected in the Christian Initiation. practice in many Pentecostal churches of praying for the sick 70. Thus, in addition to the foundational during the celebration of the Lord’s testimonies of the four gospels and supper. But they do not see these the references in various New accounts as necessarily implying the Testament letters, these nine more fully developed sacramental, accounts from Acts – the three eucharistic theology embraced by thousand on Pentecost, the Catholics.9 Samaritans, the Ethiopian eunuch, Paul, Cornelius and companions, 71. In the Acts of the Apostles, Lydia and her household, the jailer becoming a Christian is described and his family, Crispus along with within the context of a church his household and many Corinthians, fervently engaged in the apostolic and the twelve Ephesians – offer us mission of proclaiming the gospel to insight into the way one became a those who do not yet know Christ. Christian in New Testament times. Such a mission obviously could only The pattern among these accounts is be addressed to those old enough to rather similar, but clearly not always understand the proclamation. the same, and the details are often Moreover, this earliest missionary sparse. Usually there is a stage seems not to have required a proclamation of the message about lengthy and detailed process of Jesus Christ, its acceptance in faith, initiation prior to baptism. In fact baptism, the laying on of hands, the there are several different gift of the Holy Spirit and entrance approaches found in the Acts of the into the community. The community Apostles. It seems that persons and worships together with the groups became Christian suddenly, distinctive practice of the breaking with much of the further explanation of bread (Acts 2:42,46; 20:7). of the requirements of faith and Catholics have traditionally seen this discipleship only following later. But in eucharistic terms indicating that sometimes teaching precedes sharing in the eucharist is a sign of conversion, as in Acts 4:2, where the full integration into the community. While Acts does not tie 9 See Perspectives on Koinonia 1985–1989, C) “Koinonia”, Sacraments and Church Order, 81–89.
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Peter and John were “teaching the in the church at Antioch, reminding people and proclaiming that in Jesus one that Paul’s lists of ministries there is the resurrection of the dead,” include “teachers” (1 Cor 12:28; or in 5:20, where the apostles Rom 12:7; Eph 4:11). Various “entered the temple at daybreak and individuals are described by Acts as went on with their teaching.” Often, engaged in teaching: Peter and John teaching seems to have followed (4:2), the apostles (5:21,42), Saul initiation, as in Acts 2:42. Clearly and Barnabas (11:26; 15:35), Paul faith is central to Christian Initiation (18:11; 20:20; 21:21; 28:31), Aquila, in the New Testament accounts here Priscilla, and Apollos (18:24-26). considered. The missionary, Some of these passages indicate a especially Peter and Paul in Acts, is ministry of teaching which extended the member of the church most over a long period of time: “a whole engaged in introducing neophytes year” in Antioch (11:26), “a year and into the community's faith. But six months” in Corinth (18:11), “two various texts suggest that the whole whole years” in Rome (28:30-31). church was involved in supporting Acts also knows of the danger of their mission, by encouragement being misled by false teachings. In (Acts 18:27; Phil 1,5), or by prayer his moving farewell to the leaders of (Acts 4:24-31; 13:1-3) or by offering the church at Ephesus, called financial support (Acts 4:34-37; Phil presbyteroi (“presbyters” or 4:14-20). The whole church was also “elders”) in 20:17, and episkopoi involved in discerning the solution to (“overseers”) in 20:28, Paul warns of what was the most difficult “fierce wolves” who will come after challenge emerging from the his departure, to draw disciples away initiation of new believers – the from the admonitions which Paul question about the observance of the taught for three years night and day law (Acts 15:1-35), so crucial both with tears (Acts 20:28-31). Acts for the meaning of the Gospel (cf. presents a teaching church in which Gal 1:6-9) and for the spread of the the formation in faith which occurs faith among the Gentiles. Acts 18:26 after initiation may, in fact, be more reports that Priscilla and Aquila took extensive and more important than aside the eloquent preacher Apollos the seemingly short instruction and “explained the Way of God to which precedes baptism. him more accurately.” All of this suggests that the task of initiation 73. All of the New Testament books was not restricted to the missionary imply that the church was active not apostle but more widely shared by only in the initial proclamation of the whole community. the Gospel but also in the ongoing formation of faith. While the 72. Christian Initiation may also be seen individual books, except for Acts, do in the many instances of teaching in not tell the story of the initial the Acts of the Apostles, as well as mission of the church, they are all the accounts of Jesus’ earlier instructions in faith. Naturally the teaching in the Gospels. According different groups of writings have to the Scriptures, becoming a mature distinctive emphases. The Pastoral Christian entails a process of letters (1 & 2 Timothy and Titus) growing in faith. This requires emphasize the need to preserve teaching. Acts 13:1 mentions the sound doctrine in the face of false presence of “prophets and teachers” teachings (1 Tim 1:10; 2 Tim 4:3;
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Titus 2:1) and the special role of believer. Baptism is tied to the ordained ministry in such vigilance forgiveness of sins (Acts 2:38). It is (1 Tim 3:2; 6:20-21; 2 Tim 1:5-6; linked to salvation: “He who Titus 1:9). Written to a group of believes and is baptized shall be believers who were tempted to turn saved” (Mk 16:16). It is even said to back from their conversion to Christ, “save” us (“And baptism, which this the letter to the Hebrews makes prefigured, now saves you...through much of the need for Christians to the resurrection of Jesus Christ....” 1 receive further teaching following Pet 3:21). In two extended sections their initial response to the Gospel of his letter to the Romans, Paul (Heb 5:11-6:3).The Johannine develops the themes that we are literature highlights the role of the saved from the “penalty” of sins Holy Spirit leading the church into through faith in the blood of Jesus all truth (Jn 14:26; 16:13) and the (Rom 1:18-5:9), but are then fact that discipleship entails an delivered from the “power” of sin intimate union with and love for through inclusion in the death and Jesus (Jn 15:4-11; 17:20-26). Much resurrection of Jesus and the new of the New Testament material about indwelling life of the Spirit (Rom teaching shows that formation in 5:10-8:13). This inclusion in the faith was not reserved to baptismal death and resurrection of Jesus frees candidates alone. Paul suggests that us from “the body of sin.” According maturing in faith is a long process (1 to Paul, when persons are baptized Cor 2:6-13; 3:1-2) which never they are not only giving public completely outgrows that seeing “in testimony to their faith in and a mirror, dimly” which is part of our allegiance toward Jesus and earthly state (1 Cor 13:9-12). signifying the burial of an old life and entry into the new; they are 74. The activity of the Christian participating in or entering into the community in welcoming new death and resurrection of Jesus (cf. members and in helping them mature Rom 6:4; Col.2:11-12). Baptism as faithful disciples clearly shows means adoption as children of God: that faith and Christian Initiation are “For in Christ Jesus, you are all closely tied together. Additional children of God, through faith. As insights can be gained by briefly many of you as were baptized into looking at the place of faith within Christ have clothed yourselves with the New Testament's reflection about Christ” (Gal 3:26-27). Those who baptism.10 have believed and are baptized have been formed into the messianic 75. The accounts in Acts, starting with people: “There is no longer Jew nor Pentecost (cf. Acts 2:37-38), make Greek, there is no longer slave nor clear that, in order to become a free, there is no longer male nor Christian, one is called to be female; for all of you are one in baptized. Furthermore, throughout Christ Jesus. And if you belong to the New Testament baptism is Christ, then you are Abraham’s associated with a powerful and offspring, heirs according to the dynamic transformation of the promise” (Gal 3:28-29). Because of the profound link which the New
10 For a fuller discussion of Pentecostal and Testament makes between faith and Catholic views on baptism, see Perspectives on baptism, it is not surprising that Koinonia 1985–1989, III. Koinonia and Baptism, some verses actually juxtapose the 39–69.
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two realities (cf. Mk 16:16; Gal explore further the different 3:27). perspectives they bring to the precise nature of Christian Initiation. 76. In the New Testament becoming a Catholics generally understand texts Christian entails a communal such as Jn 3:3-6 about being born dimension. Baptized into Christ, we anew in water and the Spirit, Titus are also baptized into Christ’s Body, 3:5 about the washing of the church. Christian Initiation regeneration, and Jn 6 about eating establishes communion among all Jesus’ body and blood in a who are transformed in Christ: “For sacramental way. In texts such as in the one Spirit we were all baptized Rom 6:1-7, which speaks of being into one body” (1 Cor 12:13). It united with Christ in a death like his, should be noted that most that is, by baptism, or Col 2:11-12, Pentecostals understand Gal 3:26-28 being “buried with him in baptism, and 1 Cor 12:13 as referring to a you were also raised with him “spiritual” baptism into the Body of through faith in the power of God, Christ, to which public witness is who raised him from the dead”, given through baptism in water. Catholics see a real participation in Nevertheless, like other Christians the death and resurrection of Jesus. they do believe that baptism in water Pentecostals, on the other hand, see carries a communal dimension. This in the New Testament a primary link between Christ’s death, baptism emphasis on faith and confession, and the unity of the church helps to which also includes baptism, explain Paul’s passion as he pleads engendered by the received Word with the Corinthian church to see through the power of the Spirit. This and honor their oneness in the Lord: public confession of faith and “Has Christ been divided? Was Paul obedience is powerfully attended by crucified for you? Or were you God’s Spirit, who also imparts the baptized in the name of Paul?” (1 very realities signified by baptism. Cor 1:10-17, at v. 13). Clearly for Paul, a baptized person is now a 78. Regarding the timing of baptism, member of the New Community and many of the accounts of baptism in as such has the obligation to actively the New Testament suggest that a maintain its unity (cf. Eph 4:1-3). personal, explicit profession of faith was a prerequisite, an act which an 77. In summary, the teaching of the New infant would not seem capable of Testament and the several accounts performing. At the same time, the in Acts of individuals or groups household baptisms recorded in Acts becoming Christians, clearly show 16 and 18 allow for the possibility that faith plays a critical and that infants were baptized. Of the necessary role in Christian Initiation. nine accounts of baptism in Acts, Faith is a gift of God without which only those of the Ethiopian eunuch one cannot become a Christian. and of Paul are reported as the Likewise, faith and baptism are baptism of a single individual; all of linked. All who would become the others were administered to Christians are called to a baptism of groups of persons. Furthermore, repentance for the forgiveness of aside from the issue of infant sins and a reception of the Holy baptism, a single pattern is not so Spirit (Acts 2:38). At the same time, easy to discern in the New Pentecostals and Catholics need to Testament. Generally, it seems that a
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pattern such as proclamation of the paralyzed man well, or Acts 9:36-43 message about Christ, faith and where Tabitha is raised from the conversion, baptism, the laying on of dead). It is on the basis of such hands and the gift of the Holy Spirit, accounts that Catholics can envision evidenced in signs, seems to be the the community supplying faith in the norm, with the presumption that the baptism of an infant, until that infant new Christians eventually shared in can confess faith personally at a later the “breaking of bread.” But there time, a profession of faith which is are instances which do not seem to sacramentally sealed at fit the pattern, such as the delay of confirmation. the coming of the Spirit until the Samaritans receive the laying on of C. Patristic Perspectives on Faith and hands by the apostles in Acts 8, or Christian Initiation the Spirit coming upon Cornelius and his household prior to their 79. From the Second Century relatively baptism in Acts 10-11. Also it is few patristic texts have survived clear that the whole church was concerning the explicit theme of involved in the initial and continuing becoming a Christian. One of the formation of its members. Yet while oldest that did is the Didache (prior the entire community is active in the to 120), which describes the ‘two formation of disciples, in the end it ways’ of life available to human cannot do for individuals what they beings – the way of light and the must do themselves: each one is way of darkness. The author exhorts called to believe. At the same time, his readers to follow the Christian the accounts of baptism in Acts of way (of light), which entails living the Apostles show people being according to Jesus’ twofold baptized immediately after having commandment of love, abiding by heard the proclamation about Jesus the golden rule and avoiding the Christ for the very first time. major sins that offend the law of Presumably they would have much God. Then, in paragraph 7, the more to hear about him and, to that Didache speaks about the initiation extent their faith would need to grow rite involved in becoming a with the passage of time through the Christian: “Concerning baptism do grace of the Holy Spirit and with the as follows. Having first said all these help of instruction and things, baptize into the name of the encouragement by other members of Father, and of the Son, and of the the community. In this sense, their Holy Spirit,’ in running water. [...] faith could not and need not have But before the baptism, let the been fully mature at the precise baptizer fast, and the baptized, and moment of initiation. There are also whatever others; but you shall order accounts in the New Testament the baptized to fast one or two days involving physical healing, where before.” Even though these brief the faith of the community is words do not explicitly mention a operative in a way that brings benefit profession of faith or develop its to the one in need (for example, Mk doctrinal content, becoming a 2:5 where Jesus responds to the faith Christian naturally implied such, as of the four men who brought their suggested by the Trinitarian formula paralyzed friend to Jesus, Acts 3:16 indicated in the text. Not long where the faith of Peter and John in afterwards, Justin Martyr’s Apology the name of Jesus made the I, 61, 65 (c. 150), gives a slightly
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more elaborate account of Christian Tertullian’s short treatise On Initiation, in which he develops the Baptism (c. 198-200) explains the ideas that baptism entails creative and healing effects of regeneration, new birth, and baptism by reference to the Spirit “illumination” and adds that the over the waters at the creation of the newly initiated also participates in world (Gen 1:2) and of the angel the celebration of the eucharist. stirring the water at the pool of Another reference to the rite of Bethsaida (Jn 5:1-9; On Baptism, 3- initiation from this earliest century 5). He next mentions the anointing of the post-New Testament period is with chrism, a consecrated oil whose found in the Proof of the Apostolic name derives from the Greek verb Preaching (190), by Irenaeus of ‘to anoint’ and which is related to Lyon, who repeats the details of the the words ‘Christ’ (the anointed) and Didache and Justin Martyr, but adds: ‘Christian.’ This anointing occurs “this baptism is the seal of eternal after the newly baptized has risen life and is rebirth unto God, that we from the font and, according to be no more children of mortal men, Tertullian, recalls the anointing of but of the eternal and everlasting Aaron as high priest (Ex 29:7; On God.”11 Here the word “seal” stands Baptism, 7). The imposition of hands out in comparison with the texts and prayer for the presence of the from Didache or Justin; Scripture Holy Spirit come next in the rite (On associates this word precisely with Baptism, 8). Old Testament types of the Holy Spirit (2 Cor 1:22; Eph baptism are seen in the great flood 1:13; 4:30). That this last book, and the crossing of the Red Sea (On along with other writings of Baptism 8-9). Its necessity is rooted Irenaeus, are directed against various in Jesus’ words from Matt 28:19 and heresies, is a witness to the fact that John 3:5 (On Baptism, 13), although conflicting doctrines divided there is a ‘second font,’ baptism by Christians from one another at this martyrdom, about which Jesus spoke time. Becoming a Christian involved in Lk 12:50 (“I have a baptism to be sharing the same faith. It would baptized with and how I am make no sense to be baptized into a constrained until it is accomplished” community, if one did not accept its On Baptism, 16). The proper ‘rule of faith,’ as Irenaeus would minister of initiation is the bishop, or say, or its ‘symbol’ or ‘creed,’ the presbyters and deacons acting on according to other authors; nor his authority (On Baptism, 17). One would it be sensible for a community should not be too hasty to baptize, to accept as new members particularly little children (On individuals who did not share their Baptism, 18). Children should faith. become Christians only after “they have become able to know Christ” 80. The Third Century opens with two (On Baptism, 19). All of this writings that provide much more suggests that explicit, personal faith information about the process of is a prerequisite for baptism. becoming a Christian than the sources considered above. 81. The Apostolic Tradition, attributed to Hippolytus and written in Rome
11 St. Irenaeus, Proof of the Apostolic Preaching, around the year 215, not only Joseph P. Smith, S.J., translator, London: includes an outline of the steps Longmans, Green and Co., 1952, paragraph 3, page involved in becoming a Christian but 49.
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also, because of its wide diffusion, confirmed shared the eucharist with helped to shape the practice of the whole community for the first initiation in many parts of the church time. of that time. Chapters 15-22 present five steps in the path of becoming a 82. In general, the pattern of a long Christian: 1) the presentation of the catechumenate, followed by a more candidates (15-16), 2) the intense preparation in the weeks catechumenate, from the Greek word before the celebration of baptism, for the ‘one being instructed’ and confirmation and eucharist at Easter thus the time of instruction prior to seems to reflect the practice initiation (17-19); 3) the final weeks throughout the early church during of preparation for baptism (20); 4) the Third Century. How was faith the rites of initiation themselves related to becoming a Christian? In (21); and 5) the mystagogical the Apostolic Tradition, the rigor of catechesis, occurring during the the pre-baptismal instruction and the week after initiation (22). The interrogatory aspect of the rite itself ‘mystagogical’ catechetical called for an understanding and instructions explained the rites of profession of faith. And yet, this baptism, confirmation and eucharist, same text is the first unambiguous that were and still are called “the and positive affirmation of the mysteries” in the Greek-speaking baptism of infants. Fifteen years portion of the church (hence the earlier, Tertullian’s words against adjective “mystagogical”). Special infant baptism imply that infants emphasis is given during this process were being baptized already then, to the examination of the motivation but Tertullian argued against this and moral character of the practice. In contrast to his view, the candidates. The period of instruction second section of Cyprian of usually lasted for three years. Only Carthage’s Letter Sixty-four (c.253) at the end of that period could one tells of a synod of sixty-seven enter the stage of final preparations bishops, held shortly after 250, during the weeks prior to Easter. which condemned the opinion that The three rites of baptism, baptism be celebrated on the eighth confirmation (or anointing with oil day after birth, following the biblical and prayer for the imparting of the pattern for circumcision. In the gifts of the Holy Spirit) and decision of the synod, baptism eucharist took place on the morning should not be put off beyond the of Easter Sunday. During the rite of second or third day, since infants too baptism, the recipient responded need to be freed from original sin. three times “I believe” to questions During this period, the personal asking about his or her faith in the expression of faith was obviously Triune God; after each response the bound to the process of becoming a person was then immersed in water. Christian, both in the way in which Parents or family members of the rites of preparation and initiation children too young to respond are celebrated (The Apostolic answered on their behalf. Tradition) and in the theology of Afterwards those baptized were baptism (Tertullian). Yet, at the very anointed with oil in the name of same time, positive evidence of and Christ and the bishop imposed hands support for the baptism of infants upon them. Finally, after a greeting first appears and continues to grow. of peace, the newly baptized and
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83. While Tertullian saw in this a generally followed the pattern contradiction between theology and sketched out earlier in The Apostolic practice, his view did not prove Tradition. Particularly inspirational convincing to the church as a whole. and illuminating for us today are the This may be in part because even various courses of instructions some who greatly admired him, such prepared by bishops and other as Cyprian, believed that baptism pastors for the purpose of provided the benefits of release from introducing aspirants into the faith the state of original sin, birth into and life of the church. This material new life in Christ and the possibility will be mentioned later in our report of entering the kingdom of God, when we discuss the topics of which should not be denied to discipleship and formation (Section infants. This conviction seems 4). It may suffice to note here that related to how many early Christians these instructions were global in understood Jesus’ words to scope. They dealt in depth with Nicodemus (“Very truly, I tell you, matters of faith, especially in no one can enter the kingdom of God recalling the principal doctrines of without being born of water and the Bible and in explaining the Spirit” [Jn 3:5]), and his missionary various articles of the Creed. But mandate to the disciples (“Go they also addressed the moral and therefore and make disciples of all spiritual life expected of a Christian, nations, baptizing them in the name commenting on the commandments of the Father and of the Son and of and other principles of good the Holy Spirit” [Mt 28:19]). “As behavior and explaining the virtues nothing else is effected when infants of faith, hope and charity, as well as are baptized except that they are the fundamentals of Christian prayer. incorporated into the church, in other words that they are united with the 85. All of this illustrates that the church body and members of Christ,” during the patristic period fully Augustine saw their baptism as a accepted and tried to put into reflection of Christian faith that they practice the biblical teaching about too needed to be so incorporated and the importance of faith in the process thereby freed from original sin and of becoming a Christian. It is not protected from its effects (see surprising that many writers, from Augustine’s On Merits and Tertullian to Augustine, call baptism Forgiveness of Sinners and on the the sacrament of faith: sacramentum Baptism of Infants, III,4,7 [c.412; ]). fidei. It is also clear that the The same writer also affirmed that development of the catechumenate the practice of baptizing infants went highlighted the communal nature of back to the apostles themselves (On the process by which people became Merits and Forgiveness of Sinners Christians. The bishop and many and on the Baptism of Infants, other members of the community I,26,39) were very much involved in the preparation of the candidates for 84. During the Fourth Century, there is initiation at Easter. There was such a abundant literature about the event deep connection between the of becoming a Christian and how celebration of initiation and the life believers understood the meaning of of the community that the creeds as that change. The stages leading to we know them can be said to have full admission into the community developed in order to satisfy the
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need of having a short, global New Testament references to the profession of faith at baptism. The whole conversion complex and way in which the sequence of therefore see the whole dynamic liturgical celebrations each year process of redemption as intimately came to be structured owes much to related to baptism itself. They see the development of the rites of baptism specifically implied in such initiation. passages as 1 Cor 6:11 (“But you were washed, you were sanctified, D. Contemporary Reflections on Faith you were justified in the name of the and Christian Initiation Lord Jesus Christ and in the Spirit of our God”) or Titus 3:5 (“he saved 86. Both the Bible and the patristic us… according to his mercy, through literature affirm a deep relation the water of rebirth and renewal by between faith and the series of the Holy Spirit”). Pentecostals see events by which one becomes a these passages as certainly referring Christian. We have examined what to conversion, the washing as a these sources say about this theme in reference to the blood of Christ, but the hope of deepening our agreement not necessarily focusing specifically about it and bringing into greater on baptism. clarity what may still divide us. 88. Our communities also differ on the 87. As regards Scripture, we can rejoice implications we draw from our in the fact that the New Testament interpretations of New Testament provides much data that reinforces language regarding baptism. For what we hold in common concerning Catholics, baptism is seen as actually entry into the Christian life. At the bringing about the realities it same time, our shared exploration signifies. Pentecostals embrace the has revealed differences in the way necessity of baptism as a point of we interpret some biblical texts. obedience to the command of Jesus Catholics see implied references to (Mk 16:16; Matt 28:19). For some baptism in certain texts that Pentecostals baptism is only an Pentecostals may not. One example, outward but necessary sign, carried already mentioned above in par. 47 out in obedience to Jesus as a public and 77, is John 3:5-6: “Jesus testimony of a transformation that answered, ‘Very truly I tell you, no has already occurred by grace one can enter the kingdom of God though faith. Other Pentecostals without being born of water and attribute more effectiveness to the Spirit. What is born of the flesh is baptism itself, seeing it not only as a flesh, and what is born of the Spirit sign or testimony but also as an is spirit.” Catholics see this text as ordained means for the tying the new birth to baptism, communication of forgiving grace, whereas many Pentecostals see its delivering power and saving life, reference to birth “by water” as effected by the power of the Spirit. speaking only of natural birth, its But most Pentecostals do not see purpose being to highlight the need baptism as the means of for a second, spiritual birth. Because regeneration. Regeneration is of such interpretations, Catholics effected when, through faith, the identify baptism as absolutely Word and Spirit beget new life central to Christian Initiation, since within a believer. Baptism apart they believe it to be implied in many from this dynamic cannot effect new
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birth. In light of the fact that some Lord and believe with the heart that Pentecostals may neglect baptism, God raised him from the dead, you the Pentecostal members of the will be saved. For one believes with dialogue team want to encourage all his heart and so is justified, and one Pentecostals to consider the clear confesses with the lips and so is Scriptural call for all to be baptized saved” (Rom 10:8-10). This might (cf. Acts 2:38). In addition, while support a view which sees baptism water baptism itself cannot save less as an efficacious “sacrament” apart from faith, in the New and more as an ordinance of the Testament it is closely linked to the Lord which is to be obeyed and forgiveness of sins (Acts 2:38), to which confirms the more effective deliverance from the power fundamental saving event, which is of sin (Rom 6:1-7) and to salvation belief and a profession of faith, as itself (Mk 16:16; 1 Pet 3:21). believed by most Pentecostals. In light of such examples, it is possible 89. Clearly, our study of the biblical that some of the diversity of our texts has not resolved all of the focus and emphasis simply reflects disagreements which still divide us the diversity of focus and emphasis concerning the nature, timing, stages present within the New Testament and communal dimensions of itself, a healthy tension that ought becoming a Christian. Some texts not to be artificially or otherwise about baptism suggest to many that inappropriately resolved. it is an effective rite, the transformative power of which 90. But it is likely more than such a actually changes the person who is biblically warranted diversity. baptized. “And baptism, which this Catholics and Pentecostals both read [Noah's ark] prefigured, now saves Scripture in the light of faith under you – not as a removal of dirt from the illumination of the Holy Spirit. the body, but as an appeal to God for But we also bring different a good conscience, through the presuppositions to our interpretation resurrection of Jesus Christ...” (1 Pet of individual passages. For example, 3:20-21). “...When you were buried some passages, such as 1 Cor 12:13 with him in baptism, you were also (“For in the one Spirit we were all raised with him through faith in the baptized into one body – Jews or power of God, who raised him from Greeks, slaves or free – and we were the dead” (Col 2:12). Or again, “As made to drink of one Spirit”; see also many of you as were baptized into Gal 3:26-28 or Titus 3:5-7), could be Christ have clothed yourselves with interpreted in a variety of ways. Is it Christ” (Gal 3:26). This might not possible that a concern to avoid a support a sacramental interpretation supposed formal or mechanical of baptism, which acknowledges approach to salvation may make both its efficacy and its necessity for some less open to see a possible salvation, as believed by Catholics. reference to water baptism in such On the other hand, other verses texts? Or, on the other hand, might speak about salvation in Christ not a concern to affirm a sacramental without mentioning baptism: “‘The understanding of salvation make word is near you, on your lips and in others less open to consider the your heart (that is, the word of faith possibility that such texts may not be that we proclaim); because, if you referring to water baptism? Because confess with your lips that Jesus is we have not yet explicitly identified
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the nature, number and function of and nature of baptism, the patristic our presuppositions, a valuable result witness tends to build upon those of the present phase of dialogue is Scripture passages that came to be that of earmarking hermeneutics as a interpreted as emphasizing the topic for serious consideration in a effectiveness of baptism. The future phase of Pentecostal-Catholic catechetical instructions speak of the conversations. Even at this new birth that occurs when one is preliminary stage, we recognize that baptized. Nevertheless, some Catholics interpret Scripture within Christian parents chose not to have the broad framework outlined by their children baptized, including Vatican II’s Constitution on Divine parents of some children who would Revelation Dei verbum, which eventually become very prominent places the interpretation of any church leaders. This seems to be not individual text within the context of because Christians had doubts about its origins and subsequent the benefit of receiving the rites of understanding within the Christian initiation, but rather because they Tradition throughout the ages. The wanted their children to be prepared official teaching of bishops in to persevere in the effects of those apostolic succession or rites. The efficacy of the sacraments “magisterium” exercises a decisive was seen very much as a result of the role in discerning the legitimacy of working of the Holy Spirit who, the interpretations of the Scripture through the rites, touched the lives of that emerge from the reflection of those who received these exegetes, theologians and the entire sacraments. In this patristic people of God. For Pentecostals, the understanding of the activity of the Bible, as illuminated by the Holy Holy Spirit as the basis of the saving Spirit, is considered to be power of baptism and the eucharist, authoritative for serving as the guide Pentecostals and Catholics may for Christian belief and practice. At discover a common resource for the same time, there exists both a greater reflection about how Christ kind of Pentecostal “tradition” as could use the rites which came to be well as an authority of discernment called ‘sacraments’ as means for his exercised by competent ministers powerful salvific action in the lives and decision-making bodies that of people. In particular, the linkage serve to differentiate legitimate from between sacraments and the Spirit illegitimate interpretations of the could allow both Pentecostals and Bible. Our common consideration Catholics to profess together that, of scriptural texts relative to through the reception of baptism, a becoming a Christian has placed in significant action of God occurs in relief the need to explore together the life of the one who is baptized. the similarities and differences of Becoming a Christian required a our hermeneutical presuppositions. transformation of life, which meant also a serious effort to cooperate 91. What might the patristic data with God’s grace in such a way that contribute to our project of one truly lived a good and holy life. deepening agreement and clarifying differences between Pentecostals and 92. On the timing of the reception of Catholics concerning how faith is baptism, the development of the related to becoming a Christian? catechumenate would seem to favor First of all, with regard to the role the baptism of those capable of
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making a personal profession of faith Initiation, as an essential culminating and old enough to undergo a moment of the process of becoming strenuous ascetical and intellectually a Christian, while Pentecostals tend engaging process. Furthermore, the not to do so. developments in the rites of Christian Initiation during the Fourth 94. Regarding the church’s role when Century should not be considered in new members became Christians, the isolation from the very pressing need patristic data suggests that the post- of responding to the many formerly apostolic community built upon and pagan adults who now wished to further developed the initial witness become Christians and to be to the communal nature of becoming received into the church. In such a Christian already seen in the New situation, the fashioning of those Testament. Instead of missionary rites in a way suitable to the apostles like Peter and Paul who, initiation of adults was imperative. supported by their fellow Christians, That being said, there is, took the lead in inviting listeners to nonetheless, also clear evidence of faith and baptism, now every local the baptism of infants during the church is organized, from its pastor- same period. bishop to the other members of the community, to participate in the 93. The stages involved in becoming a preparation and initiation of new Christian are more sharply members. The relation between delineated in the patristic period than community and initiation is so strong they are in the New Testament. The that the church’s very creed and pattern of professing Trinitarian faith ordering of worship throughout the and triple immersion during baptism, year are to some degree determined followed by an imposition of hands by the initiation of new members. for the imparting of the Holy Spirit, and culminating in the celebration of 95. These observations suggest that the the eucharist, seems firmly patristic material, on its own, does established by the time of the not resolve all differences between catechetical instructions of the Pentecostals and Catholics about the Fourth Century. The Bible does not place of faith in the series of events provide detailed information about by which a person becomes a such a process nor about the place of Christian. On the one hand, it seems the eucharist in it. Since the New that most Fathers understood this Testament presents the Christian process in a sacramental way. community as one which celebrates Becoming a Christian involved the “breaking of bread” one could baptism, the imparting of the Spirit infer that, were a Christian not and the reception of the eucharist as participating in the Lord’s supper essential parts of the process. At the (cf. Acts 2:42, 46; 20:7; 1 Cor 10:14- same time, faith was essential to 11:1; 11:17-34), which Catholics Christian Initiation. The fact that the understand to be the eucharist, he or faith of the whole community was she would not be integrated fully involved in the preparation, into the life of the church. While acceptance and ongoing formation of both of our communities would new members, along with the make such an inference, Catholics conviction that the saving effects of would link the partaking of the table baptism should not be denied to the of the Lord precisely with Christian children of believers, were reasons
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supporting the practice of baptizing either case it is by divine grace that infants. All of these points could the human being is saved and serve to support the Catholic sanctified. Faith, which is the very understanding of becoming a heart of discipleship, is God's gift. Christian and the way that faith is The individual must receive this gift related to that event and process. At and believe in order to become a the same time, the fundamental Christian. At the same time, the faith orientation of the catechumenate of the individual is related in various toward the profession of one’s faith ways to the community of believers. before being baptized, along with the Much of the biblical and patristic facts that many individuals evidence can be interpreted as postponed their own baptism and suggesting that God uses the church that the children of Christian parents as an instrument for proclaiming were not always baptized, all could Christ and thereby inviting be cited in support of a Pentecostal individuals to faith. Both the New view of becoming a Christian and Testament and the patristic writings the way that faith relates to that show the believing community as event or sequence of events, assisting those who accept this particularly to their conviction that proclamation with an open heart to some transformation needs to occur understand more fully the message, prior to baptism. For Pentecostals, to cooperate with God's grace of baptism is a symbolic enactment of conversion and to begin to live the the divine drama, which makes the new life of Gospel discipleship. In saving deeds of Christ present; it is both the New Testament and the an identification with the dying and Fathers, the believing community rising of Christ. Thus, they not only shares its faith with those acknowledge its power, without becoming Christians but also using language such as that of celebrates with them the rites of ‘effectiveness’ to describe it. baptism, the laying on of hands and Catholics acknowledge the the breaking of bread. One does not development of such language over initiate oneself. Faith in Christ and time but see it rooted already in the belonging to the community that he biblical teaching about becoming a founded and constituted as his Body Christian. Today the more evocative go together. In that sense, while language of symbol and mystery is becoming a Christian clearly also used to describe the efficacy of includes a personal dimension, there the sacraments. could never be a radically individualized Christianity 96. How might the biblical and patristic comprised of believers who isolate material we have considered deepen themselves from one another. our agreement about the role of faith Furthermore, becoming a Christian in becoming a Christian? Certainly it requires both the ongoing response confirms that the two cannot and of the individual believer to the should not be separated. There is grace of God as well as his or her biblical and patristic material that commitment to join with the whole can be interpreted either in favor of community in sharing its faith with the view that becoming a Christian is yet other persons by means of primarily an event or in favor of the evangelistic and missionary view that it is primarily a series of outreach. Reflecting upon biblical events comprising a long process. In and patristic perspectives about the
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relation of faith to becoming a 98. As Catholics and Pentecostals we Christian could allow Pentecostals have found a good measure of and Catholics to affirm together that convergence in our understanding of the church is a communion in faith discipleship. In the present context whose nature is essentially both traditions actively engage in missionary, impelling it to foster the practices of discipleship. These have profession of faith by each of its taken shape in our respective members and to invite into this programs of ongoing Christian communion of faith others who do formation and are related to not yet know the joy of believing in conversion and faith as reviewed in Jesus Christ. Our dialogue about the the previous sections. Formation is relation of faith to becoming a an on-going process that embraces Christian has allowed us to see in the whole life of a believer. It begins new ways the essential nature of the at the earliest contact with Christian church as communion (cf. faith, is enhanced in the growing Perspectives on Koinonia) and experience of conversion and mission (cf. Evangelization, regeneration, and continues as new Proselytism and Common Witness). believers are called to live a mature Christian life in the community of III. Christian Formation and faith, as empowered by the Holy Discipleship Spirit.
99. In our dialogue we have discovered A. Introduction that looking together at the biblical 97. Discipleship and Christian formation and patristic sources on these matters are related terms and are employed is helpful for a renewed sense of in both of our traditions. They are Christian discipleship as we share closely connected with faith, together our historical and present conversion and experience. Together practices. We hope we may respond they constitute the foundation of the more generously to the invitations of Christian life; the following of Jesus the Holy Spirit to follow Christ is at the heart of all Christian which our conversations on the discipleship and formation. Christian life have engendered. Discipleship, as a category of relationship, expresses more B. Biblical Perspectives on Christian explicitly and directly the personal Formation and Discipleship relationship with Christ. Christian formation is intended to convey a 100. The making of disciples dynamic process in the power of the characterized the public ministry of Holy Spirit as it extends to the whole Jesus as it did the Judaism of his of our existence in Christ and day. Even though the relationship therefore to the transformation of all between Jesus and his disciples was dimensions of human life. Both take similar to that between rabbis and place in a communal context: in the their disciples, nevertheless, church, both in congregational or something new and unique emerges parish life, in ecclesial or church- during his ministry. Among the related movements, and in Christian rabbis the common practice was for family life. disciples or students to approach the teacher and to learn from him in study and prayer. For his part, Jesus
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often took the initiative and called himself approached the fulfilment of those who became his disciples to the Father’s will on Golgotha. follow him. Jesus led the disciples and they followed him in response to 101. The Synoptic Gospels clearly his call (Mk1:17-29; Mt 4:19), communicate the importance of despite their weakness and failures. discipleship as essential to the faith They were “to be with him” and “to response to Jesus’ proclamation of be sent out” by him on mission. A the Gospel of the Kingdom. The disciple of Jesus is one who abides images of ‘going with Jesus’, with Jesus. The relationship between ‘following Jesus’, ‘being with Jesus’ Jesus and his disciples may be (cf Mk 1:17.20; Mt 4:19), have been described as one of fellowship or very fruitful in the life of the church; communion. Not all disciples in the they have inspired various forms of gospels leave everything and spirituality and movements of literally follow him during his renewal, and have always exerted an itinerant ministry of preaching, irresistible attraction on Christians. teaching and healing. However, the Discipleship is something vital and model of the disciple who follows dynamic; it is ongoing and lived out Jesus wherever he may go remains in many ways by believers of all an ideal model for Christians who generations. The disciples follow a attempt to follow the risen Lord Master who fills them with awe (cf. amid the various circumstances, Mk 10:32-34), who always walks contexts and commitments of their ahead of them. The “going behind present life. Communion (“to be him” or “following him” of the with him”) is the foundation of the disciples corresponds to the disciples’ mission (“to be sent out”) “preceding them” of the Master. and the bond of their communion Towards the end of the way, “he among themselves. Discipleship went on ahead [of them], going up to therefore embraces not only the Jerusalem” (Lk 19:28; Mk 10:32), recognition of Jesus’ true identity where the culminating event of his (“Who do you say that I am?” Mk mission took place. But the cross and 8:29) but also the identity of the the death are not the end of that community of disciples as they are journey, for on the eve of his death formed by Jesus. Jesus embraced as he promises: “But after I am raised family those who responded to his up, I will go before you to Galilee” call since they did God’s will (Mk 14:28; cf. 16:7). Therefore, “to (“Whoever does the will of my follow” Jesus goes beyond his Father in heaven is my brother and historical existence. sister and mother” Mt 12:49-50). In their journey with him the initial call 102. In the synoptic gospels the call to and lifelong vocation to discipleship discipleship also takes form in the deepened and became more costly as call to holiness. This requires Jesus laid before them the challenge forsaking all and immediately of the cross (“If any want to become following Jesus as in the call of the my followers, let them deny first disciples (Mt 4:18-22). It is also themselves and take up their cross, not incidental that in the Gospel of and follow me” Mk 8:34) and the Matthew with its many discourses attitude of service (“Whoever wants the call to holiness is communicated to be first must be last of all and in the teaching of Jesus. After the servant of all” Mk 9:35) as he disciples are called and begin to follow Jesus in his tour of preaching
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and healing throughout Galilee, righteousness and judgment (Jn Jesus gathers them on the mountain 16:8-12). “The Advocate, the Holy and instructs them in the way of life Spirit, whom the Father will send in that the kingdom requires. This my name, will teach you everything ‘Sermon on the Mount’ combines and remind you of all that I have beatitude—blessedness in the said to you” (Jn 14:26). The Spirit presence of God—with moral will abide with and in the disciples transformation and maturity—“you as they had abided with Jesus (Jn must be perfect as your heavenly 14:17). Jesus who possessed the Father is perfect” (Mt 5:48). Spirit without measure (Jn 4:34) invites all to drink of the Spirit (Jn 103. The Gospel of John likewise 7:37-39) as he passes into his own presents Christian discipleship as glorification through death and communion or fellowship with resurrection (Jn 17:1). Both Jesus. The first disciples are invited Catholics and Pentecostals deeply to “come and see,” to stay with Jesus value the presence of the Holy Spirit (Jn 1:35-51). They will be present as the key to their ongoing wherever their master is present discipleship to Jesus. (“Whoever serves me must follow me, and where I am, there will my 105. Discipleship in the Acts of the servant be also” Jn 12:26) and leads Apostles entails an active faith to the profound teaching that abiding response to the Christian in Christ is the source of discipleship proclamation. A multiplicity of (Jn 15:1-8). To abide in Christ is expressions are used to describe this, also to grow and bear fruit. In this which is the beginning of way the Father is glorified by the life discipleship, including: (1) listening of the disciple (Jn 15:8). Consistent to and receiving the Word of the with this deep spiritual reality of Lord in preaching and teaching (Acts “abiding” is the revelation of our 11:26, 13:14; 15:17, 17:11-12; participation in the life of the triune 18:11, 28:28), (2) believing in the God (for Son and Father mutually person of Jesus, the Lord, the Christ abide in one another – Jn 17:21). It (cf. Acts 10:43, 11:17, 19:4, 20:21), is also the manifestation of Christian (3) conversion and repentance (cf. community as a communion of love Acts 3:19, 26:20). This faith (“I give you a new commandment, response to the announcement of that you love one another. Just as I Jesus Christ changes one’s life and have loved you, you also should love praxis. Luke’s portrait of the early one another. By this everyone will community presents the interrelated know that you are my disciples, if dimensions of Christian discipleship you have love for one another” (Jn and formation. According to Luke, 13:34-35, cf. Jn 15:12). the community of disciples “devoted themselves to the apostles’ teaching 104. The revelation and promise of the and fellowship, to the breaking of Paraclete, as Jesus calls Him in this bread and the prayers…[with] many Gospel (Jn 14-16), ensures that this wonders and signs…done by the model of discipleship will continue apostles” and those “who believed to be the norm for all Christians. The were together and had all things in Spirit not only teaches and leads into common” (Acts 2:42-44). The all truth but witnesses to Jesus (Jn church in the power of the Spirit 15:26), and convicts of sin, attracted many people as they were
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drawn to Christ. They enjoyed “the Cornelius and his house). The spread goodwill of all the people” (Acts of the Gospel from Jerusalem to 2:47), “the people held them in high Paul’s preaching without hindrance esteem” (Acts 5:13) and “great grace in Rome (Acts 28:31) is the work of was upon them all” (Acts 4:33). the Spirit. The Holy Spirit enables Therefore, the church life of the the spread of the Gospel through a disciples was the visible and variety of methods. The Spirit’s powerful sign of the saving power of works include opening doors for the risen Lord. evangelization, guiding the apostles, calling Gentiles, empowering 106. The Acts of the Apostles also witness under persecution and strongly reveals the intimate establishing new churches. There are association of the Holy Spirit with prophecies, signs and wonders, Christian discipleship, a theme that healing and speaking in tongues. The can be said to be characteristic of the disciples are “filled with”, “baptized entire New Testament. The Spirit in” – totally immersed in – the who filled and anointed Jesus is the Spirit. same Spirit that the risen Lord sends from the Father on Pentecost to his 107. In the New Testament epistles, the disciples gathered in prayer. The Christians are never called outpouring of the Holy Spirit “disciples” of Jesus, but “brethren” empowers the disciples to be (Rom 8:29), “saints” (1 Cor 1:2), constituted as church in missionary and “chosen” (2 Jn 1). This does not witness “You will receive power indicate a rupture, but rather a when the Holy Spirit has come upon necessary evolution based on the you; and you will be my witnesses in new situation. But even without Jerusalem, in all Judea and Samaria, using that term, the concept or the and to the ends of the earth” (Acts ideal of Christian discipleship has by 1:8). The Day of Pentecost itself is no means been lost. an event which initiates and shows the profound link between the 108. Paul presents what we have called church and evangelization. The Christian discipleship and formation coming of the Holy Spirit is essential in a dynamic sense that embraces for the disciples to be church, a Christ, the Holy Spirit and the church in mission. The outpouring of church. Christian formation takes the Holy Spirit in power attracts place in the present day of salvation Jews from all nations (the first step while at the same time it looks in of the gathering of all nations) into hope to its future fulfilment; between this new community. Three thousand the first coming of Jesus, who has respond to Peter’s sermon and are renewed humanity and creation by joined to the community through the power of the Spirit, and his repentance, baptism and the gift of second advent, when all things shall the Holy Spirit (Acts 2:38-41). The be transformed into the image of his Holy Spirit continues to guide and glory. It is present and yet future not empower the missionary task only in the history of salvation that throughout the narrative. Decisive extends to the entire cosmos, but of movements in missionary expansion every person individually, of every are often marked by additional Christian reached by the good news outpourings of the Spirit (Acts 8, the of salvation, who received it and has Samaritans, Acts 10, the Gentile set out to follow Christ. Christian
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existence is characterized by this into the city (cf. Acts 9:3-18), tension between the first encounter happens in a sense to every believer with Christ and full conformity to who encounters the risen Christ him (cf. Phil 3:21; Rom 8:29); to through faith and baptism. describe the relationship of Christians with Christ, Paul uses 110. For Paul transformation is wrought profound expressions such as “to be by the Holy Spirit. “All of us, with conformed to the image of his Son” unveiled faces, seeing the glory of (Rom 8:29; Phil 3:10), to “bear the the Lord as though reflected in a image of the man of heaven” (1 Cor mirror, are being transformed into 15:49), to “put on the Lord Jesus the same image from one degree of Christ” (Rom 13:14; Gal 3:27; cf. glory to another, for this comes from Col 3:10; Eph 4:24). Christians live the Lord, the Spirit” (2 Cor 3:18). between the indicative (what they The indwelling of the Spirit (Rom are), and the imperative (what they 8:9, 11; 2 Cor 3:15; 2 Tim 1:14) should become). enables a radical following of Christ, to the point that Paul can testify that 109. Paul understands the Christian life as in being grasped by Christ he new life in Christ. He contrasts the considers everything else as rubbish “old humanity” (Romans 6:6; Eph. in light of the surpassing knowledge 4:22; Col. 3:9) and “old things” (2 of Christ (Phil 3:7-11). Such a Cor 5:17) with that which is new. transformative identification with That deep transformation, which has Christ is not only an attitude of already taken place, and tends at the faith—”May I never boast of same time to full maturity, is often anything except the cross of our described by Paul through Lord Jesus Christ” (Gal 6:14)—but expressions that emphasize the new: is lived out in daily life and apostolic “newness of life” (Rom 6:4), “new work and ministry, the context of the creation” (Gal 6:15); “new self” (Col pursuit of holiness (1 Thess 5:22-23; 3:9-10). “If anyone is in Christ, there 2 Thess 2:13; 2 Cor 7:1)—”Always is a new creation” (2 Cor 5:17), you carrying in the body the death of “have clothed yourselves with the Jesus, so that the life of Jesus may new self, which is being renewed in also be made visible in our bodies” knowledge according to the image of (2 Cor 4:10). its creator” (Col 3:10), “You were taught to put away your former way 111. Paul’s view of discipleship does not of life, your old self, … and to be only concern individual Christians as renewed in the spirit of your minds, they grow in newness of life, but and to clothe yourselves with the also focuses on the growth of the new self, created according to the whole church community, the likeness of God in true righteousness “building up the body of Christ” and holiness” (Eph 4:22-24). “In (Eph 4:12). The church, the body of Christ Jesus you are all children of Christ, is in a process of constant God through faith. As many of you maturation: it tends to fullness, when as were baptized into Christ have all things will be “gather[ed] up in clothed yourselves with Christ” (Gal Him” (Eph 1:10) and when God will 3:26). Paul himself had this be “all in all” (1Cor 15:28). As the experience of transformation. What disciples were chosen by Jesus from happened to him on the road to varied backgrounds, so the church of Damascus and his subsequent entry all times is characterized by the
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diversity of her members. The journeys find their model and church exists and grows with a perfection in Christ. The descriptions variety and multiplicity of gifts. of discipleship were varied during Paul’s teaching on the gifts includes the patristic era. notions of both gift and ministry (1 Cor 12-14; Rom 12; Eph 4). In the 1. Diverse Ways of Following Christ life of the church, the Spirit distributes his gifts to everyone. “To 113. The first centuries of the church each is given the manifestation of were times of persecution, so the Spirit for the common good” (1 following Christ in the way of Cor 12:7). “All these are activated martyrdom was not unusual for the by one and the same Spirit, who early Christian community. Many allots to each one individually just as Christians offered a witness of faith the Spirit chooses” (1 Cor 12:11). and love at the cost of their lives. This spiritual growth which the gifts Christ was present to the martyrs in promote is not linked to the their witness to the point of death extraordinary character of the both as example and as the very charismata one has received or strength of their perseverance. exercised, but to the love (agape) Therefore, they fulfilled in their with which they are exercised, the martyrdom his exhortation to love that the Holy Spirit has poured follow him by carrying the cross. into the heart of every Christian (cf. The first record in the post- Rom 5:5; 1 Cor 13). Gifts and apostolic period is found in Ignatius ministries are for the purpose of of Antioch. According to him, the edification, building up the church perfect disciple of Christ is one and inviting its members to greater who follows him to the very end maturity in conformity to the image even to death. On the way to Rome of Christ. Christian formation in this he reflected about his imminent context presents a model of unity in martyrdom: “now I begin to be a plurality keeping in mind that the disciple” (Ignatius of Antioch, diversity of gifts, ministries and Letter to the Romans 5,3 [written works is consistent with the same prior to 108]) and when the world Spirit and Lord for it is “the same shall no longer see his body, he will God who activates all of them in then “truly be a disciple of Christ” everyone” (1 Cor 12:4-6). (Letter to the Romans 4,2). This is also seen in the first Acts of C. Patristic Perspectives on Christian Martyrdom. Origen, who dedicated Formation and Discipleship an Exhortation to Martyrdom, about 235, to one of his disciples, 112. Over the centuries the context Ambrose of Caesarea, and who changed and the church grew and suffered greatly during the developed. Reflection on and persecution, described the future witness to the Christological and martyr as one who walks behind pneumatological dimensions of Christ, the archmartus Christian discipleship continued in (archmartyr), who precedes and the early church in the period suffers together with the martyr subsequent to the era of the apostles. (Origen, Exhortation to Martyrdom “The boundless riches of Christ” 42). Cyprian, in addition to the (Eph 3:8) are the source for the life texts of the Gospels, quotes 1 Pet of discipleship. All persons, all life 2:21: “Christ also suffered for you,
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leaving you an example, so that you countrysides, that they might make should follow in his steps”, by converts to God” (Origen, Against which he presents martyrdom as the Celsus 3.9). Not a few Fathers tell most perfect form of following the story of their own conversion so Christ. In a letter written prior to as to invite others to do the same. 249 to some confessors that were in Missionary commitment is not prison, Cyprian writes: “To all of limited to activities of evangelization whom the Lord also in Himself has only, but it includes also prayer and appointed an example, teaching that the witness of a holy life. Prior to none shall attain to His kingdom 108, Ignatius of Antioch exhorts the but those who have followed Him Christians of Ephesus: “And pray in His own way, saying, ‘He that without ceasing in behalf of other loveth his life in this world shall men. For there is in them hope of lose it; and he that hateth his life in repentance that they may attain to this world shall keep it unto life God. See, then, that they be eternal.’ And again: ‘Fear not them instructed by your works, if in no which kill the body, but are not other way” (Ignatius of Antioch, able to kill the soul: but rather fear Letter to the Ephesians, 10:1). Him who is able to destroy both soul and body in hell.’” (Letter 80 115. The Alexandrian Fathers, influenced ). by the philosophy and ethics of their time, especially by the stoic ideal of 114. The love of Christ nurtures a deep apatheia, already saw true disciples missionary desire and a commitment of Jesus in those who endeavour to to make him known, so that to follow resist both sin and the tendency to Christ in missionary commitment sin, and who desire perfection of results also in an effort to find new charity. Following Christ in ascetic followers of Christ; disciples make and monastic life also emerged as a other disciples. This sense of way of radical discipleship. mission is well known in the texts of Asceticism was a strong ideal within the Apologists. About the year 150, the context of monastic life although Justin writes: “We have now, it could also inform the lives of all through Jesus Christ, learned to Christians. Human perfection from a despise those who are called gods. ... Christian perspective consists of the Those who believe these things we imitation of Christ, who is the pity....” (Justin, Apology I.25.1). paradeioma (type) and prototupos “We endeavor to persuade those who (model) for every human being. This hate us unjustly to live conformably idea will then develop further in the to the good precepts of Christ, to the Cappadocian Fathers, particularly in end that they may become partakers Gregory of Nyssa. The motivation to with us of the same joyful hope of a follow Christ and to live more reward from God the ruler of all” intensely the life of discipleship gave (Apology I. 14.7). About 248, Origen rise to monasticism which flourished writes: “Christians do not neglect, as throughout the ancient church, in the far as in them lies, to take measures east first and then in the west. For to disseminate their doctrine example, prior to 379 Basil, one the throughout the whole world. Some founders of monasticism in the east, of them, accordingly, have made it writes: “For, we must deny ourselves their business to travel not only and take up the cross of Christ and through cities, but even villages and thus follow him. Now, self-denial
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involves the entire forgetfulness of images to describe the work of the the past and surrender of one’s will Holy Spirit in the transformation of […]. Readiness to die for Christ, the persons, some important ones being mortification of one’s members on (1) regeneration; (2) sanctification; this earth, preparedness for every (3) empowerment. danger which might befall us on behalf of Christ’s name, detachment 118. One comprehensive image from this life – this is to take up associated with the Holy Spirit and one’s cross” (Longer Rule 6).12 In Christian transformation was that of the west, about 530, Benedict new life or regeneration. It was a similarly exhorts his monks to definite event for believers in the “prefer nothing whatever to Christ” liturgical life of the church and can (Rule of Benedict 72,11).13 only be understood as part of the mystery of salvation. It was 116. Following Christ in daily life as his generally associated with water disciple meant living one’s whole baptism and the forgiveness of sins. life in the imitation of Jesus through About 215, Hippolytus referred to the sanctification of daily life. The baptism as the “bath of regeneration prospect of walking every day in his by the Holy Spirit” by which sins footsteps had an eschatological were remitted (Hippolytus, The perspective as well; one follows him Apostolic Tradition, 21). It was the now in order to follow him through Spirit according to Novatian, writing death into heavenly glory. Various before 250, “who effects with water themes of the Johannine tradition are the second birth, as a certain seed of often quoted to underline the divine generation…” (Novatian, eschatological aspect: “Whoever Treatise concerning the Trinity, 29). serves me must follow me, and Likewise Cyprian rejected the where I am, there will my servant be baptism of schismatics because they also” (Jn 12:26), “These follow the should “consider and understand that Lamb wherever he goes” (Rev 14:4). spiritual birth cannot be without the Many patristic texts on that subject Spirit…” (Cyprian, Letters 74, 8; are found in Greek Fathers, such as [prior to 249]). So with Ireneaus, Clement of Alexandria, Origen and writing about 180, the individual John Chrysostom, as well as in Latin who “receives the quickening Spirit, Fathers, such as Jerome, Ambrose shall find life” (Ireneaus, Against the and Augustine. Heresies, 5,12,2). The new life associated with the Spirit permeated 2. The Holy Spirit and Discipleship the inner and outer realms of the individual affecting both soul and 117. As in the New Testament early body. Hence, about 166, Pseudo- Christian writings also recognize a Clement spoke of the life given to strong pneumatological dimension in the flesh, “Such life and incorruption their understanding of discipleship. this flesh can partake of, when the They used a variety of concepts and Holy Spirit is joined to it” (The Second Letter to the Corinthians,
12 14). English from St. Basil, Ascetical Works, Sister M. Monica Wagner, C.S.C, translator, New York: Fathers of the Church, Inc., 1950, 246-247. 119. A second image of transformation 13 English from The Rule of St. Benedict, Timothy closely associated with the Holy Fry et alii, editors, Collegeville, Minnesota: The Spirit by the early church was Liturgical Press, 1981, 295.
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sanctification. In early Christian 120. The patristic writers of the pre- thought the Holy Spirit was the Nicene period reflected both Pauline agent whereby the individual was and Lucan priorities in their sanctified (Irenaeus, Against the description of the Holy Spirit’s Heresies 5,11, Origen, On First empowering work in discipleship Principles 1,3,5 and 1,1,3 [c.220– and formation. For example, in the 230]; and Tertullian, On Baptism 4 Shepherd of Hermas, written prior to [c.198–200]). It was the Spirit who 160, the Spirit’s empowerment was gave believers “an insatiable desire seen to involve both the more for doing good” (Clement of Rome, internal working of the Spirit in Letter to the Corinthians 2 [c. 96]), regeneration and sanctification, and having remitted their sins a more externally observable aspect (Tertullian, On Baptism 4) and of the Spirit’s empowering work. returned them to the pristine nature for which they were created, 3. Christian Formation in Catechesis refashioning them into the very and Catechumenate likeness of God (Irenaeus, Against the Heresies 5. 10; Irenaeus, Proof 121. In the first centuries, Christian of the Apostolic Preaching, [16, 73- formation took place primarily 74]; Tertullian, On Baptism 5). In through catechesis in a broad sense. the words of Irenaeus, those who From the third century on, the live by the Spirit of God “shall be developing catechumenate becomes properly called both ’pure’ and the privileged place of formation. ’spiritual,’ and ’those living to God,’ because they possess the Spirit of the a. Catechesis: Educating in the Faith Father, who purifies man, and raises him up to the life of God” (Against 122. The verb katécheō, like the the Heresies 5,9,2). By the Holy substantive katéchésis, has been used Spirit the individual was understood in the New Testament to signify both to participate in the very holiness of the act of teaching and its content. God (cf. Clement of Alexandria, After the first generations passed, Miscellanies 7,14 [prior to 215]). during the recognition and reception Origen wrote: “On this account, of the canon of the New Testament, therefore, is the grace of the Holy catechesis was primarily a Spirit present, that those beings commentary on the Bible with which are not holy in their essence application to life, in conjunction may be rendered holy by with homilies of instruction during participating in it” (On First liturgical gatherings. Catechesis was, Principles 1,3,8 [c.220–230]). For therefore, a full pastoral activity, Clement of Alexandria, writing prior based on verbal communication and to 215, this was actualized in the touching deeply on various aspects eucharist for “they who by faith of Christian existence: reflection on partake of it are sanctified both in the content of the faith, its vital body and soul” (The Instructor 2,2). realization, liturgical celebrations, But most often the discussion of witness, and ecclesial communion. sanctification was associated with baptism, “the mark of complete 123. There is a rich production of purification” (Origen, Against catechetical works in the patristic Celsus 3,51 [c.248]). literature. A brief survey of this literature points to a variety of
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emphases adapted to the different move the heart, not only the mind, historical, cultural and pastoral and to lead to liturgy, to the contexts. When the first heresies sacraments, and to service in the began to threaten the church, ecclesial community as well as in the Christian formation stressed world. especially the doctrinal aspect of faith. For example, in his Proof of 124. A special area of catechesis is linked the Apostolic Preaching written to the instruction and preparation about 190, Irenaeus sought to for the sacraments. Typical of this preserve the integrity of the faith approach are the Catechetical derived from its sources and Lectures of Cyril of Jerusalem proclaimed and taught as the history (c.350), aimed at accompanying the of salvation. In the third century faithful during the phase before and when Bible study and theological after the initiates receive the schools flourished catechesis became sacraments of initiation – baptism, more Bible focused. For Origen, confirmation, and the eucharist. who was the first to give a catechesis They explain the symbol of the faith, through the systematic interpretation the rite, and the deep meaning of the of entire Books of the Scripture, initiation. Tertullian’s On Baptism Christian formation consists of an (c. 198-200), Ambrose’s On the ever deeper knowledge of the Sacraments (387) and On the Scripture, a knowledge that is not Mysteries (387), and Theodore of intellectual in a detached sense, but Mopsuestia’s Catechetical Homilies leading to union with God. In his On (c. 347-348) are similar in focus. First Principles (c.220–230), Origen Besides a systematic pre-baptismal presents not only the fundamental instruction, Cyril of Jerusalem offers themes of the Christian faith but also a unique model of “mystagogical a method of spiritual exegesis that catechesis”. This catechesis, given serves as the basis for the knowledge immediately after baptism, was of faith and for the perfection of life. designed to lead the neophytes to a This approach to formation is deeper understanding of the meaning continued in the Alexandrian school of the celebrated mystery. It assisted and in all those Fathers who were believers to enter more deeply into influenced by Origen. Special communion with God, to penetrate attention to praxis is a constant into the spiritual and mystical depth accent in the Christian formation of of faith, to progress in what many the early church. This moral accent Eastern Fathers referred to as can be seen already in the catechesis “deification” in Christ through the of the two ways presented in the Spirit. Didache (prior to 120), in Clement of Alexandria’s The Instructor (prior 125. Unique in the patristic literature is to 215), and later on in the 4th Augustine’s On the Catechising of century in the writings of John the Uninstructed (c.399), a small Chrysostom in the East and Ambrose manual for the catechesis of simple in the West. Even with many people that not only focuses on the differences of style and cultural contents of the faith, but also background, these catechetical indicates a method by which to give instructions aimed at orienting and the teaching. He recommends the motivating the choices and practical narrative way to present the history behaviour in life. They sought to of salvation so that it becomes attractive and accessible to all. The
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transmission of the faith must Penance, 6). Origen insists on the engender hope. The catechist is one inner preparation. Baptism is who brings joy, precisely because he certainly a gift of God, but it announces the good news. When he becomes effective only if there is a speaks, he seeks “not to be true change in the life of the person: ponderous, but to express himself in “Baptism for the remission of sins is a pleasant manner” (2,3). In received by those who cease to sin. addition, Augustine notes that there But if anyone came to the bath of is a sharing of faith and love baptism while persisting in sin, for between the catechist and those him or her there is no remission of being catechized, and he declares: sins. Therefore, I beseech you: do “those being catechized say through not come to the baptism without a our mouth the things they listen to, careful preparation and without a and we learn from them the things deeper reflection; first show ‘works that we teach them” (12,17). that are worthy of the conversion’” (Homily on the Gospel of Luke, 21,4 b. Catechumenate: Bringing Candidates [233-234]).14 into Full Communion in the Church 128. The Fourth Century has been called 126. Following his command to “make the “golden age” of the disciples of all nations” (Mt 28:19), catechumenate. This can be Jesus’ disciples preached and attributed in part to the toleration instructed new believers in the faith and gradual adoption of Christianity from the very beginning. Aware that by the Roman Empire after 313. discipleship is a gradual process that Such a large number of former transforms the entire person, they adherents to the old Roman religion sought to develop a more structured now sought entrance into the itinerary for Christian formation. Christian Church that, during the The threats of persecution and the Easter vigil in some large cities, presence of heresies since the second thousands of people were baptized century made this more necessary. each year. The fundamental stages Later because of the influx of new outlined in Hippolytus’ Apostolic followers and the need to discern Tradition (c. 215), continued to be over time the authenticity of the faith followed: enrollment after being and perseverance of the candidates, examined for motivation and the church gave a more stable uprightness of life; a two to three structure to the pattern of formation year catechumenate in which the that would come to be called candidates were called auditores catechumenate. (listeners) and gradually learned the Christian faith; enrollment for 127. Among the witnesses who have baptism at the beginning of Lent, emphasized the need for a period of from which point the catechumens formation for those wanting to were called competentes (competent) become Christian, we find Tertullian or electi (elected or chosen) and and Origen. For Tertullian, writing began the intensive period of about 192, baptism is “a sealing of the faith”; that is, the culmination of 14 Our English version of this text is based on the a process which is preceded by following critical edition and French translation: “approaching to the faith” and Origène, Homélies sur S. Luc, H. Crouzel, F. “entering into the faith” (cf On Fournier and P. Périchon, translators, “Sources Chrétiennes 87,” Paris: Cerf, 1998, 294-295.
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preparation; the celebration of the usage of the following approach to rites of initiation at Easter; and the the practice of becoming a Christian explanation of the sacraments during in these early centuries. The Diary the week following Easter. of a Pilgrimage by Egeria, a wealthy lady who visited the holy land in the 129. A peculiarity of this century was a early 400's, offers a scenario of tendency to prolong the Christian Initiation at that time. catechumenate for a long period. Catechetical instruction was given to This reflects both the church’s high the candidates for baptism three esteem of baptism and the hours a day during the seven weeks catechumen’s deep respect for the before Easter! This instruction calling to discipleship. During the began with an overview of the Fourth Century, quite a number of events of salvation history as illustrious Fathers of the church, recounted in the Scriptures. The born into Christian families, were final two weeks before baptism at not baptized until they reached Easter were devoted to the adulthood, including Basil the Great, explanation of the creed, which was Gregory of Nazianzus, Ambrose, handed over to the candidates Jerome, Rufinus, Paulinus of Nola (traditio symboli was the expression and Augustine. One clear used for the presentation and explanation of why baptism was explanation of the creed to those postponed in the cases of these soon to be admitted to the church) famous church leaders is that given and then “given back” to the bishop by Augustine in Chapter 11 of Book before undergoing the rites of I of his Confessions, where he states initiation (redditio symboli, an that his mother, Monica, felt it better expression which suggests that those that he receive baptism only after the becoming Christians had to be able “waves of temptation”, which she to recite and to explain the foresaw would assail her son in his fundamental meaning of the creed). youth, had passed. Finally, during the week after Easter, the bishop explained the meaning of 130. The fact that there was a more the sacraments which had just been intense period of preparation for the received. Scripture, creed and rites of initiation in the final weeks sacrament were the overall topics before Easter led to the writing of covered in the baptismal instruction. catechetical lectures by some of the But the instruction was far from greatest patristic authors: Cyril of simply "doctrinal"; it included a Jerusalem’s Catechetical Lectures strong spiritual dimension, with such (c.350); Theodore of Mopsuestia’s features as discussion of prayer, Catechetical Homilies (c.347-348); especially the “Our Father” also John Chrysostom’s Baptismal known as “The Lord’s Prayer”, and Instructions (c.390); Ambrose’ On instruction about the moral the Sacraments (387) and On the obligations of living as a Christian. Mysteries (387); Gregory of Nyssa’s Catechetical Discourse (385); and 131. The concrete structure of the Augustine’s On the Catechizing of catechumenate is mainly determined the Uninstructed (399). These by the theological reflection on voices represent a wide geographical baptism. Three theological currents range where Christians were known concur to form a platform on which to be, suggesting a wide-spread will then develop the concrete
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structure of the catechumenate: The adapted to the historical, cultural, first current is shown in the Didache: and pastoral context. The objectives through baptism, one commits of the catechumenate during the oneself to follow the way of life. A patristic period, which may still second current is expressed by inform the life of the church of Pseudo-Clement (The Second Letter today, may be summarized as to the Corinthians 6,9; 7,6; 8,6); follows: maturation of conversion baptism is presented as and faith, a radical relationship with “illumination” and “seal”. The third Jesus Christ, experience of the Spirit current is the one constituted by the and immersion in the mystery of Apologists: baptism is considered as salvation, a closer bond with the the point of arrival of conversion. church and community experience, These theological currents were in and responsible acceptance of the biblical tradition. They can be Christian commitments and mission. related to the Johannine images of “new birth” (cf. Jn 3:5) and “coming D. Contemporary Reflections on to see” (Jn 9), the synoptic material Christian Formation and Discipleship on conversion (Lk 3:10-14; Mk 1:15; Mt 21:29) as well as the Pauline 133. Many aspects of Christian formation concepts of “seal” (Eph 1:13; 4:30), that we have reviewed are presently and of assimilation to the death and practiced in different ways in our resurrection of Jesus (cf. Rom 6:4 respective churches. For example, ff.). The biblical and theological we have already reviewed the RCIA foundation of the catechumenate is process in the Catholic tradition, solid. This institutionalized modality itself a revival of an ancient church of Christian formation is built on a practice. The instruction that pluralistic richness linked to the follows baptism is intended as a theology of baptism and on a further initiation into the mystery of pastoral balance corresponding to Christ and continues through life the needs of the situations at a given long spiritual formation and ongoing time. It is important to note that a catechesis. Religious or Christian theology of baptism is not limited to education (including adult formation the reflection on this sacrament only, and education), days of prayer, but it implies a deep understanding retreats, discipleship programs both of God, man, salvation in Christ congregationally oriented and through the Holy Spirit, through para-church organizations, communication through the symbols, opportunities for Christian service liturgy and communion of the and mission, revivals and renewal church. services, parish missions and many other activities inform contemporary 132. Even if the catechumenate, in its Catholic and Pentecostal life. Most organization and structure, is centred importantly, we desire to follow on the initial stage of Christian Jesus and hope that our experience existence, in its significance and in this dialogue may assist our objectives it intends to be a fellow believers so that they may “pedagogy of the faith”, which recognize God’s gifts and grace in continues throughout the whole of both of our traditions. In our life. The catechumenate is followed concluding reflections in this section by an “on-going formation” we choose to share our commitment performed in various manners and to Christian formation and
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discipleship jointly, utilizing the congregational and parish life as well Acts 2:42 paradigm: “They devoted as other opportunities for Christian themselves to the apostles’ teaching fellowship contribute to the life of and fellowship, to the breaking of Christian discipleship. Sometimes bread and the prayers.” We also this takes on a formal structure as in note what is distinctive to each of many communities of Catholic our traditions. consecrated life (those who live in celibate communities) or lay ecclesial 134. The Apostle’s Instruction: movements. Short term and long “Remember your leaders, those who term programs of discipleship have spoke the word of God to you; been used in many Pentecostal consider the outcome of their way of churches including small prayer or life, and imitate their faith” (Heb discipleship groups within the larger 13:7). Formation in and by the Word congregation. Practical spiritual of God is essential for Catholics and formation takes place in these and Pentecostals. Preaching, teaching, other contexts. The Communal life Bible study, doctrinal instruction and also takes up the diakonia of catechesis, pastoral exhortation, Christian service and the social life of spiritual conversation with friends in believers at the human level of the Lord, are all ways in which God friendship and recreation. Catholics speaks to us through his Word. and Pentecostals today affirm that all Pentecostals have a long standing of these, especially the service of tradition of group Bible Study and charity and evangelistic witness are personal devotions utilizing the essential for growth in Christian scriptures. Much contemporary discipleship and for the edification or Pentecostal preaching has taken the building up of Christ’s Body. form of biblical exposition and Christian communal life, the life of teaching. Scripture study has been koinonia/communio is always a life newly encouraged in the Catholic in mission. “Do not neglect to do Church at all levels, since the Second good and to share what you have” Vatican Council. The publication of (Heb 13:16). the Catechism of the Catholic Church and the Compendium of the Social 136. The Breaking of Bread: The Doctrine of the Church demonstrates “breaking of bread” has several Catholic concerns for the faithful to meanings. We use the expression know their faith in order to live it. here in reference to the worship life Many other examples could be of the church. We should not neglect provided. With the New Testament “to meet together” (Heb 10:25a). and ancient church, Catholics and The doxological praise of God is at Pentecostals today affirm fidelity to the heart of both Catholic and the apostolic faith by being renewed Pentecostal life. Corporate praise in in our minds so that we might know a Pentecostal congregation and “the will of God - what is good, sacramental and liturgical worship in acceptable and perfect” (Rom 12:2). Catholic churches are indeed the source and summit of our spiritual 135. The Communal Life: “Let mutual lives. It not only expresses our love continue” (Heb 13:1) between thanksgiving and praise to God but your fellow Christians. Fellowship shapes our very being as disciples with our brothers and sisters is and communities. The divine essential to our communion in the life presence itself, whether in the of the Triune God. A vibrant
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eucharist or in the high praises of with the living and true God. This God’s people, is transformative— relationship is prayer” (CCC 2558). “into the same image from one Catholics and Pentecostals agree that degree of glory to another” (2 Cor it is this “vital and personal 3:18). Pentecostals and Catholics are relationship with the living God” that especially aware of this. Living the is the reason for Christian formation liturgical year and participating in the and discipleship. To walk with God, eucharist shapes the Catholic ethos. seeking the city which is to come The Pentecostal imagination is (Heb 13:14), sometimes needing to formed by the manifestation of strengthen our drooping hands and spiritual gifts amid the jubilant praise weak knees (Heb 12:12), oftentimes of those upon whom the Spirit has in a “battle of prayer” that is fallen. Yet many Catholics also have inseparable from the spiritual battle come to know the charismatic of the Christian’s new life (CCC presence of the Spirit and 2725): such is the way forward Pentecostals are formed by their together in the path of Christian devout celebration of the Lord’s discipleship. It is only through many Supper. We affirm together that we tribulations that we will enter the desire to be a People who reflect kingdom of God (Acts 14:22). God’s presence to the world by being Reflecting together on discipleship in in his presence. “Therefore, since we the biblical and patristic periods are receiving a kingdom that cannot helps Catholics and Pentecostals to be shaken, let us give thanks, by encourage one another. which we offer to God an acceptable worship with reverence and awe” IV. Experience in Christian Life (Heb 12:28). A. Introduction 137. The Prayers: “For indeed our God is a consuming fire” (Heb 12:29). 138. Dialogue between Pentecostals and “For me, prayer is a surge of the Catholics naturally evokes reflection heart; it is a simple look turned upon religious experience. In our toward heaven, it is a cry of discussions together, it became recognition and of love, embracing apparent that Pentecostals and both trial and joy.” This witness of Catholics share many important St. Theresa of Lisieux quoted in the aspects of spiritual experiences Catechism of the Catholic Church including the presence and power of introduces the fourth and final the Spirit as well as contemplation, section of the Catechism entitled and mystical and active spiritualities. “Christian Prayer.” The previous Where they differ is often a matter of three parts of the Catechism reviewed emphasis. the mystery of faith as professed in the Apostles’ Creed (Part One), the 139. Within the context of the dialogue we sacramental liturgy (Part Two), and are very aware of the importance of life in Christ concerning grace and experience in contemporary thought, morality (Part Three). The as evidenced by the increased Catechism then states: “This mystery attention given to the subject of [of the faith], then, requires that the experience in recent Catholic and faithful believe in it, that they Pentecostal theologies. This celebrate it, and that they live from it embraces at least two dimensions of in a vital and personal relationship the religious experience of
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encountering the Lord. One focuses birth to experience; faith norms on more explicitly religious experience. But experience gives affections (the manner in which one another dimension of actuality and experiences the movement of the firmness to faith. Experience is Spirit in one’s desires, feelings and another way of knowing. What is heart). The other concerns the given to experience is not taken away religious dimension of all experience, from faith, because experience exists including various levels of human only in faith.”15 Something similar experience, joys and tragedies and can be said about the relation of even mundane affairs of daily life. experience to conversion and to Both of these dimensions may take discipleship. If conversion is the form either of event or process. understood as a change by which a person turns away from sin and to 140. We agree that when the grace of the God, it has a strong experiential Holy Spirit touches the heart and quality which sometimes occurs more mind, feelings and will of the as an event and at other times more individual in such a way that a person as a process. Discipleship is a consciously encounters the Lord an relationship to Jesus in which a authentic experience of God comes believer seeks to pattern his or her about. The report of the second phase life according to the Gospel. of our dialogue acknowledged that Experience in discipleship includes “experience is a process or event by the practice of Christian disciplines which one comes to a personal such as prayer, study of the Bible, awareness of God.” This includes meditation and the various ways and both the experience of God’s contexts in which, led by the Spirit, ‘presence’ or ‘absence’ while “at a one follows Jesus. Discipleship deeper level, there remains the includes the daily process of constant abiding faith-conviction that experiencing Christ in our service to God’s loving presence is revealed in God and neighbour, as well as more the person of the Son, through the eventful moments of his presence and Holy Spirit” (Second Final Report power. Finally, our current phase of 1977-1982 §12). Catholics and dialogue has dedicated particular Pentecostals do not consider religious attention to the experience of experience as an end in itself, but as a Pentecost and the Baptism in the means through which we encounter Holy Spirit. The paragraphs which God. As such God comes to us in our follow will first look at the religious various experiences and we seek to experience of our forebears by means discern the divine will and how we of biblical and patristic examples. might grow in our union with God. Then we will consider the role of experience both in becoming a 141. Experience is a theme relevant to Christian and in the ongoing life of each section of our current report. the community. This section will end Our reception of God’s saving grace with some convergences and areas gives rise to faith, conversion and for further dialogue. discipleship. Faith is God’s gift and our human response. Both of our 142. In turning to the Bible and the church traditions acknowledge the Fathers for examples of religious experiential dimension to faith
although we affirm that faith is not 15 Kilian McDonnell, OSB, “Spirit and Experience limited to experience. “Faith gives in Bernard of Clairvaux,” Theological Studies 58 (1997),16.
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experience, we acknowledge the of the Lord in the tabernacle (Ex possibility that contemporary concern 40:34-38) are described in dramatic about, or even understanding of, experiential terms, while the experience may be different from that consecration of the temple (2 Chr of our forebears in the faith. 7:1-4) and, in a later era, the However, despite such possible rediscovery of the law (Neh 8:1-12) differences, what believers over the were profound communal centuries have in common is that, at experiences of faith. In the year of its heart, this experience involves an King Uzziah’s death, the prophet awareness of encountering the living Isaiah received his calling during a God. The examples we mention here vision of the throne of God, may therefore shed light on our surrounded by angels whose voices reflections on experience. shook the doorposts of the temple. This experience at first unsettled him B. Biblical Perspectives on Experience in as he felt his own unworthiness the Christian Life before God’s holiness, but was followed by the realization or 143. Throughout the Bible, religious recognition that he was being experience figures prominently in cleansed when an angel touched his both communal and individual lips with a burning coal. Thereafter settings. A few examples serve to Isaiah was commissioned to speak illustrate this. The people of Israel forth God’s word to the people (cf. experienced God when they Isa 6:1-8). Finally, one can see the contemplated nature and regular celebration of feasts and acknowledged him as its Creator (cf. sabbaths which made up the cycle of Gen 1:1-2:4a; Ps 19 and 104) and worship either in the temple at when they remembered his saving Jerusalem each year or in the local activity in the events of history (cf. synagogue each week, as testimonies Ex 15: 1-18; Ps 78 and 105). to the communal religious experience Abraham, our father in faith (cf. Rom of the people of Israel. In light of 4:16; Gal 3:7-29), is portrayed as this, it is hardly surprising that the entering into a covenant with God in whole of Hebrews 11 recounts the a dramatic experience in which the experience of many Old Testament Lord invited him to count the stars of men and women of faith. the heavens and promised that his descendants would be as numerous. 144. As we turn to the New Testament, The experience concluded with the Mary had a profound religious appearance of a smoking firepot and experience when encountering the a blazing torch which passed between archangel Gabriel who announced to the pieces of the sacrificial animals her that she would become the which Abraham had slaughtered (cf. mother of Jesus through the power of Gen 15). Moses was called to lead the Holy Spirit. This set her on a the people of Israel out of slavery journey of faith that included during his encounter with God in the experiencing both joy and suffering burning bush high atop Mount Horeb (cf. Lk 1:26-38, 46-56; 2:34-35). Paul (cf. Ex 3); subsequently, the entire stands out as a particularly strong people experienced the Lord in their example of a believer with intense liberation from Egypt and they religious experiences. Apart from his believed in him (Ex 14:30-31). The own conversion which we discussed establishment of the covenant at earlier in this Report, Paul both Sinai (Ex 19:7-21) and the presence
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mentions his more mystical at Antioch. Another example is found experience of being “caught up to in Acts 16:27-34, where the jailer in Paradise” (2 Cor 12:2-5), and Philippi, together with his whole recounts at some length his sufferings household, is converted after an in service of the risen Lord (cf. 2 Cor earthquake shook the prison in which 11:16-33). Throughout his writings Paul and Barnabas were praising the Paul depicts the radical Lord while they were held in transformation of life that came about custody. In Acts 19:18-19 we read of when God revealed his Son to him converts who openly confess their (cf. Gal 1:15). He states the same evil deeds and even of some who had thing in a more general way when he practiced magic burning the books of exclaims that “if anyone is in Christ, their trade. To these examples we he is a new creation; the old has may add some passages from Paul’s gone, the new has come!” (2 Cor 5: letters which speak about the faith 17). In Philippians 3:4-11 Paul looks experience of the communities to back upon his former way of life, which he wrote. In 1 Corinthians rejecting it as refuse in comparison 12:7-11 we read about a variety of with the surpassing worth of knowing manifestations of the Spirit which Christ and the power of His include the gifts of the word of resurrection. In the same passage, he wisdom, the word of knowledge, also refers to sharing in Christ’s faith, healing, miraculous powers, sufferings – an experience which prophecy, the ability to distinguish would affect a person’s life in a between spirits, the ability to speak in deeply existential way. different kinds of tongues and the interpretation of tongues. The fruit of 145. The Book of Acts recounts the the Spirit mentioned in Galatians beginning of the church with the 5:22-23 is so closely tied to everyday personal and communal experience life that it inevitably affects the of the outpouring of the Holy Spirit believer’s experience on a day to day (cf. Acts 2:1-21), followed by reports basis. The early Christian of other groups of people also being community regularly experienced filled with the Spirit (cf. Acts 4:31; God’s presence in worship (cf. Acts 8:17; 10:44-48; 13:2). Paul’s 2:42; 13:2; 20:7; 1 Cor 11:17-29) and converts typically had a life changing left us, as a precious heritage, what experience. In his very first letter he many biblical scholars consider to be writes: “You became imitators of us hymns used during these moments of and of the Lord, for in spite of communal prayer (cf. Phil 2:5-11; persecution you received the word Col 1:15-20; Eph 1:3-10; cf. 5:18- with joy inspired by the Holy Spirit”. 20). He then relates to them that others have told him how these converts 146. Finally, the Johannine literature from Thessalonica “turned to God corroborates the evidence found thus from idols, to serve a living and true far. The Fourth Gospel includes a God” (1 Thess 1:6, 8-10). The Acts whole series of personal encounters of the Apostles offers many more between Jesus and individuals in instances of Gentiles becoming search of meaning, fulfillment, and Christians. For example, 11:19-24 life - Nicodemus, the Samaritan tells the story of Barnabas who saw woman, the paralytic at the pool of the evidence of the grace of God at Bethesda, the man born blind and work in the lives of the new believers others (cf. Jn 3:1-15; 4:4-42; 5:1-15;
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9:1-41). The First Letter of John illumination what we receive is typifies the ministry of the church in knowledge, and the end of very experiential terms: “We declare knowledge is rest…” (The Instructor, to you what was from the beginning, 1,6). Hippolytus’ Apostolic Tradition, what we have heard, what we have 21, from the early Third Century, seen with our eyes, what we have conveys something of the powerful looked at and touched with our experience which constituted hands, concerning the Word of life” entrance into the Christian (1 Jn 1:1). Toward the beginning of community when he describes how the Book of Revelation, John the the candidates for baptism entered Seer describes his experience of the font undressed and were plunged being in the Spirit on the day of the three times under the water after their Lord on the Island of Patmos, where threefold profession of faith in the he encounters the risen Christ. This Trinity. A late Fourth Century diary experience is so intense that he fell at of the Spanish noblewoman Egeria Christ’s feet “as though dead” (cf. describes in great detail how the Rev 1:9-20). entire Christian community at Jerusalem participated actively in the C. Patristic Perspectives on Experience various liturgical celebrations during in the Christian Life the week following Palm Sunday and in the introduction of new members 147. In patristic times many church during the moving rites of the Easter Fathers testify to the experiential vigil. Some quite personal accounts dimension of the lives of believers. of experiences can also be found. The Justin Martyr (c.100-165) writes that prominent biblical scholar Jerome those who became Christians (349?-420), for instance, relates that, received gifts of illumination and although he was reared in a Christian understanding, counsel and strength, home, it was only as a young man healing and foreknowledge, teaching that a profound change of life and fear of the Lord (cf. Dialogue brought him to full surrender to the with Trypho, 39,2; commenting on Is. will of God. This conversion took 11:2-3). Irenaeus (c.130-200) place in the wake of a very serious compares the experience of becoming illness, during which he dreamed that a Christian to that change which he was before the judgment seat. occurs when a wild olive tree is Though he professed to be a pruned and grafted in such a way as Christian, he was repudiated as a to become a fruit-bearing olive tree: follower of the rhetorician Cicero “when man is grafted in by faith and rather than of Christ. This led him to receives the Spirit of God, he take an oath never to read a worldly certainly does not lose the substance book again. Thus, he forsook the of flesh, but changes the quality of world and devoted himself to the fruit of his works, and receives expounding the scriptures. another name, showing that he has become changed for the better, being 148. Jerome’s influential contemporary now not [mere] flesh and blood, but a Augustine (354-430 AD) relates the spiritual man, and is called such” long story of his conversion in The (Against the Heresies, 5,10,1-2). Confessions. Stories of the Clement of Alexandria (d. circa 215) conversions of others spoke to his underscores the intellectual heart and awakened in him the desire dimension of this experience: “…in to dedicate himself fully to God. His
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frustration at feeling unable to let go Father, and by the Son and by the of his sins culminated in the well- Holy Spirit, every grace and virtue, known scene in which, while guidance, life, consolation, change weeping in his garden over his into the immortal, the passage into inability to change, he suddenly freedom and all other good things heard the voice of a child who which come down to man” (Letters, repeated the words: “take and read; No. 189:7). In his book On the Holy take and read”. He immediately Spirit, the same author writes that the opened the book lying on the table Holy Spirit is “endowed with and his eyes fell on the passage in supreme power of sanctification” Romans 13:13-14 about leaving (Chapter 18,45). Of those Fathers behind the things of the flesh and who reflected explicitly upon the putting on Christ. A great peace nature of religious experience, swept over him and he now felt that perhaps the one who focused greatest he was able to live as a Christian. attention upon it was Gregory of This experience became the decisive Nyssa (c. 335- c. 395). Reflecting turn in his life (cf. The Confessions, upon some of the passages in which Book VIII,12). Augustine recounts St. Paul speaks of his own spiritual another powerful religious journey and extraordinary experience when he tells the story of experiences (2 Cor 12: 2-5), Gregory talking with his dying mother, who conceives of Christian experience as was preparing to return home from a continual progression and advance. the Roman port of Ostia to spend her He writes: “Thus though the new final days and to be buried in her grace we may obtain is greater than native city in Northern Africa. As what we had before, it does not put a they talked together about the verse limit on our final goal; rather, for from 1 Cor 2:9, where Paul states that those who are rising in perfection, the “What no eye has seen, nor ear heard, limit of the good that is attained nor the human heart conceived, what becomes the beginning of the God has prepared for those who love discovery of higher goods. Thus they him,” the two were caught up in an never stop rising, moving from one experience of wonder at how great new beginning to the next, and the the joys of heaven must be, an beginning of ever greater graces is experience which they had no words never limited of itself. For the desire to describe. His mother Monica told of those who thus rise never rests in him afterwards that she no longer felt what they can already understand; any need to return home before she but by an ever greater and greater died, for her true home was with the desire, the soul keeps rising Lord (cf. The Confessions, Book IX, constantly to another that lies ahead, 10). and thus it makes its way through ever higher regions towards the 149. The Cappadocians noted the role of Transcendent,”16 who in his essence all three persons of the Trinity in is beyond all experience. Christian experience and the particular association of the Holy 150. Some texts affirm that the Spirit’s Spirit with sanctification. Concerning work embraces both the interior life the Trinity, Basil of Caesarea (d. 379) of the believer and the sacramental writes: “The Father, the Son and the Holy Spirit alike hallow, quicken, 16 Gregory of Nyssa’s Mystical Writings, edited and enlighten, and comfort [...] by the translated by Herbert Mursillo, Crestwood, NY: St. Vladimir’s Seminary Press, 1979, poem no. 2800.
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life of the church (cf. Tertullian, On grace by the Holy Spirit through Baptism, Chap. 4 [c. 198-200]). baptism. Pentecostals appreciate Pentecostals and Catholics may differ especially the charismatic dimensions about whether certain rites should be evident in this passage, as well as the understood as sacraments or freedom and sovereignty of the Spirit ordinances, but they both appreciate evidenced in this and in many other the emphasis on the role of the Holy texts from the ancient church. Spirit in Christian life that the Fathers recognized and tried to describe. One D. Contemporary Reflections on patristic example of this may suffice. Experience in the Christian Life Cyril of Jerusalem (d.386) in his Catechetical Lectures spoke of the 152. With this biblical and patristic Holy Spirit in strongly experiential account as background, we turn now terms: “[…] his coming is gentle; the to describing ways in which awareness of him is fragrant; his Pentecostals and Catholics today burden is most light; beams of light understand experience. In particular and knowledge shine forth before his we reflect on the role of experience coming” (17,15). The same in becoming a Christian, then on experiential quality informs his experiencing Christian life in understanding of baptism: “The water community, after which we outline however flows round the outside some convergences and challenges only, but the Spirit baptizes the soul to be faced. While we initially within, and that completely […] why developed our contemporary are you so amazed that the Holy reflections on experience separately, Spirit enters into the very recesses of our subsequent conversations the soul?” (17,14). pointed us increasingly to the fact that we share much more in common 151. Both Catholics and Pentecostals than we originally imagined. For appreciate the experiential dimension clarity, we chose to keep these of faith found in the writings of the reflections separate; however, it is church Fathers. The way they do so is our hope that what we have in affected by their theological common will quickly become perspectives. For example, Cyril of apparent to our readers as well. Jerusalem offers a text which Pentecostals and Catholics could both 1. The Role of Experience in Becoming a find meaningful, in spite of the fact Christian that they might glean different implications from it. “Yet [the Holy a. A Pentecostal Perspective Spirit] tests the soul. He does not cast 153. When an adult becomes a Christian his pearls before swine. If you play the process begins within the heart the hypocrite, though a human of the person who is drawn to God in minister may baptize you now, the any number of ways. The inquirer is Holy Spirit will not baptize you. If welcomed with the assumption that you approach with faith, however, the Holy Spirit has created a thirst though humans minister in what is for salvation that can only be seen, the Holy Spirit bestows what is satisfied by the waters of eternal life. unseen” (Catechetical Lectures, 36). While Pentecostals generally speak Catholics appreciate in such a text the of conversion and repentance as continuities of church order and taking place at the beginning of a sacramental life, and the bestowal of process, inquiry into what is required
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to become a Christian is typically ‘stand on the Word’ or to ‘take it by met by an invitation to respond to faith’ that they are saved. Even if the Gospel, hospitality, and there are no feelings or instruction. These factors are manifestations, the individual is intended to start the candidate on the being encouraged to assume a way through a deeper process of posture of faith in the promise of conversion, faith, and sanctification God: “Whoever believes [in me] has by nurturing an awareness of God’s eternal life” (Jn 6:47). Salvation is love and the good news of not dependent upon what the convert redemption leading to newness of experiences at the moment of life. It involves turning from sin and conversion. It is rooted in the will of deliverance from evil as the God, who has the express will that candidate is introduced to the people come to him by trusting in demands of the Gospel. Jesus Christ for the forgiveness and remission of sins, and are thereby 154. Pentecostals would normally regard saved (cf. 1 Tim 2:1-7). To this end repentance and conversion as having Christ came into the world as 1 strong experiential dimensions. For Timothy 1:15 teaches. In the verses them, conversion entails a decisive preceding this text it becomes clear break brought about by the work of that Paul’s conversion is a matter of the Holy Spirit. There is, or should God showing him mercy and grace be, a clear ‘before’ and ‘after’ in the that “overflowed…with faith and biography of the convert. Many love that are in Christ Jesus” (1 Tim Pentecostal believers can pinpoint 1:14). For Pentecostals the the moment when and where they experiential dimension of conversion were converted and typically have a is very important. However, it is vivid recollection of their baptism in more important that there be a water. Ideally, these elements of profound change in the way the new Christian Initiation are consciously believer lives his or her life. (cf. Jn experienced and remembered as 15:5; Col 1:3-6, Gal 5:22-23). highly significant events in the life of the believer. Pentecostals argue 156. In comparison to the early period of that a mere intellectual assent even the Pentecostal movement, it is now when manifested in a memorized much more common that people form on a regular basis such as the come to faith in Christ through a repetition of the Creed, may give gradual process. Often this is the inadequate expression to Christian case with children or young people faith in light of the New Testament who have grown up in Pentecostal where conversion is seen as a life churches. Such a gradual changing experience. Such a development of faith in Christ is also confession must also be enabled or generally recognized as a valid quickened by the Holy Spirit (1 Cor conversion even though its 12:3). experiential dimension might be less dramatic. Yet, it is expected that a 155. Affective experiences in conversion believer will at some point profess are highly valued and expected by his or her faith openly and declare Pentecostals, but they are not his or her readiness to follow Jesus. regarded as necessary for salvation. Often this is expressed within the Pentecostal preachers often context of discipleship in preparation encourage the people in the pew to for water baptism.
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157. The example of the conversion of faith by nurturing an awareness of the household of Cornelius in Acts God’s love and the good news of 10 is part of the Pentecostal global redemption leading to newness of experience. Conversions of entire life. This also involves turning from families or communities are not sin and deliverance from evil as the uncommon in many parts of the candidate undergoes the scrutinies world. However, Pentecostals (questions directed to the maintain a concern that such group motivations of the candidate) in conversions include at some point a order to prepare him or her to fully personal profession of faith. profess the faith by reception of the Appreciation of contemporary creed. This journey constitutes an parallels to household conversions as existential introduction to the faith reported in Acts 10 may be hindered and life of the church in the by individualistic tendencies in the companionship of the catechumens wider culture. Nevertheless with their sponsors and catechists. Pentecostals are attentive to the work Catholics understand this process as of the Spirit in social networks essential preparation for baptism. beyond the individualized self, The Catholic Church takes its recognizing that personal decisions responsibility in the conversion are often assisted by relations with process very seriously. This is friends, family, and other persons. reflected in the Catechism of the Catholic Church, which we cite b. A Catholic Perspective because it is the fruit of a worldwide reflection of bishops, theologians 158. In Catholic understanding and faithful, which officially conversion to Christ and describes the understanding of the incorporation into his church entail a faith as implemented in pastoral rich variety of experiences practices all around the world. It manifested both by the inner notes that “catechumens should be workings of God’s grace in a person properly initiated into the mystery of and the ecclesial mediation of grace salvation and the practice of the in the preparation for, and the evangelical virtues, and they should administration and reception of the be introduced into the life of faith, sacraments of initiation—baptism, liturgy, and charity of the People of confirmation and eucharist. God by successive sacred rites” (CCC 1248). 159. When an adult becomes a Christian the process begins within the heart 160. For the majority of Catholics, of the person who is drawn to God in Christian Initiation begins with any number of ways. From the infant baptism. As for adults, church’s perspective the inquirer is baptism is the beginning of new life welcomed with the assumption that since, being “[b]orn with a fallen the Holy Spirit has created a thirst human nature and tainted by original for salvation that can only be sin, children also have a need of the satisfied by the waters of eternal life. new birth in baptism to be freed Inquiry is met by hospitality and from the power of darkness and instruction in the faith that becomes brought into the realm of the ritually formalized when one enters freedom of the children of God”. In the catechumenate, which is this respect infant baptism manifests intended to take the person deeper the “sheer gratuitousness of the into the process of conversion and
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grace of salvation” (CCC 1250). hands all contribute to the beauty of Therefore, Catholic parents are entering into the joy of salvation. encouraged to have their children Furthermore the experience of new baptized shortly after birth. The new life in Christ and in the church is life in Christ received in baptism deepened by the gathered assembly’s must be nourished and developed prayerful participation in the through the religious example, liturgical rite and by their welcoming formation, and education provided of the baptized into the fellowship by their parents, godparents, families and family of the faith community. and church community. This Most adult catechumens receive the constitutes a post-baptismal sacraments of initiation during the catechumenate that is required for Easter vigil following the final the “necessary flowering of stages of the conversion process that baptismal grace in personal growth” took place during the season of Lent. (CCC 1231). The normal pattern This is a graced period for Catholic entails the eventual preparation parishes since Lenten penance and necessary for the initial reception of the preparation for Easter invites an the sacraments of reconciliation, intense spiritual engagement by eucharist and confirmation at the Catholics culminating in the renewal appropriate ages. Many Catholics of their baptismal promises on Easter will testify that their first holy Sunday. In other words, Catholics communion during childhood was a are called to relive and deepen their very important and moving event as Christian conversion every year well as a personal religious during these liturgical seasons. experience. By late adolescence most Catholics will have completed 162. In baptism one receives the grace of their full Christian Initiation through justification, that is, sanctifying the reception of the sacrament of grace that inwardly transforms the confirmation. This is the norm for person. The church nurtures the Catholics who observe the Latin or inward transformation of the newly Roman Rite. Eastern Catholics who baptized in the instruction that follow the Byzantine or other follows baptism. This “mystagogy” Eastern Rites receive the sacraments entails a rich program of further of confirmation or chrismation and doctrinal formation and introduction eucharist together with baptism, their to the spiritual and liturgical life of formation being subsequent to the the Christian community that is reception of the sacraments of given during the period after one has initiation as infants. received the sacraments of initiation. The renewed Rite of Christian 161. Since Catholics experience Initiation of Adults, drawn from the sacraments as mediating the tradition of the ancient church, is presence and power of God, so too, intended to guide the person as “a in Christian Initiation the new new creature, an adopted [child] of converts experience the opening of God, who has become a partaker of their hearts and imagination through the divine nature, member of Christ the rite of baptism that entails words, and co-heir with him, and a temple gestures, actions, and the use of the of the Holy Spirit” (CCC 1265). signs and symbols of the cosmos and Baptismal experience helps a person social life. Thus water, oil, fire, light, to grow in faith, hope and love white garments, and the laying on of towards God, to live under the
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prompting of the Holy Spirit and to lives. They also are invited to pray mature in holiness. Adults also fervently in times of need with their receive the sacrament of brothers and sisters in the assembled confirmation during their initiation, community. They are encouraged to that is, “the special outpouring of the participate as often as possible in the Holy Spirit as once granted to the activities of the congregation and to apostles on the day of Pentecost” be involved in some form of (CCC 1302). This increases the ministry to those who are in need. grace of baptism such that their Since the initiation of the movement sense of divine filiation or adoption a century ago, Pentecostals have is deepened, their union with Christ been socially active throughout the is more firm, the gifts of the Holy world with orphanages, distribution Spirit increase, the bond with the of food and clothing, sheltering the church is more perfect, and by the homeless and other forms of special strength of the Holy Spirit alleviating social need. Increasingly they are enabled to witness to Christ they are engaging in government by by word and action (cf. CCC 1303). creating awareness as well as serving Reception of the eucharist in ‘first in office where this is possible, communion’ is a sharing in the endeavoring to address ethical and sacrament of intimate union with social issues. There is an increasing Christ that “preserves, increases, and recognition among Pentecostals as renews the life of grace received at they grow in numbers that they have baptism.” As “the bread for our a political responsibility as pilgrimage until the moment of Christians to use their influence for death” (CCC 1392), the eucharist the good of society. Coming to grants the necessary nourishment for Christ in faith should be continued growth in Christian life. demonstrated or practiced in all aspects of the daily life. 163. The spiritual, affective, and aesthetic dimensions of Christian Initiation 165. Pentecostals understand grace as therefore communicate the wonder penetrating the whole of the Christian and awe of communion with God, life in such a way that God actively who is all holy and yet shares the transforms the individual believer. divine glory with us. These serve as This infusion of grace enables the a gateway into Christian Christian to be open to the things of discipleship, the pursuit of holiness God, to manifest the fruit of the Spirit and “a vital and personal relationship (Gal 5:22-25), and to give an with the living and true God” (CCC enthusiastic response to all of the 2558). promptings of the Holy Spirit. This transformation comes about when an 2. Experiencing Christian Life in openness toward the things of God Community and a readiness to respond to God’s call becomes apparent. It comes a. A Pentecostal Perspective when an individual approaches God as a result of the wooing or striving 164. For Pentecostals the experiential of the Holy Spirit described well in aspect of faith is not limited to the the gospel hymn, “Just as I Am beginning of the Christian life. New without One Plea.” God takes people Christians are taught to seek the just as they are, in all their humanity Lord daily in prayer and Scripture and sinfulness, with all of their reading, and for guidance in their
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strengths and all of their weaknesses, are given to individuals who bring and begins to develop them step by them to the body as it is gathered or step into the people they have been take them to the world around them. called to become. Along the way, For most Pentecostals, the through the enablement and power of willingness of God to use them for the Holy Spirit, of which the very His glory is clear evidence that God fruit of the Spirit (Gal 5:22-25) are is working in their lives. For some, it evidence, they are transformed into provides an assurance of their the image of the Lord (2 Cor 3:18). salvation. Pentecostals recognize the limits of such reasoning, but readily 166. Pentecostals speak openly about the acknowledge that God is always role that experience plays within their gracious, often generous, and eagerly lives as Christians. They frequently forgiving in the everyday realities of speak of sensing the presence of the life. Lord, and of experiencing both personal and corporate encounters 168. Pentecostal life is not confined to with God. They do not take these time spent together in common experiences lightly, but recognize the prayer, fellowship, and worship. gracious character of all Through the way each person lives manifestations of the Divine – human the gospel, as representatives of the encounter. At times these Christian community, they extend the experiences may lead them to periods impact of the Christian community of profound reverence, of reflective into the secular world. Pentecostals silence, times when a “holy hush” typically offer this service without might descend upon them as God public fanfare, often, but not always, comes into their midst. On other preferring to work for such benefits occasions, they may shout, or cry, or as human dignity, health and welfare, dance, or sing, or speak in a tongue, and the common good, behind the or be moved to exhibit some other scenes. In recent years, the impact manifestation. Always, however, they are having, particularly in the they are mindful of the fact that their developing world, has gained response depends first and foremost growing recognition.17 As a result, it upon God’s presence among them, a can be said that not only do they manifestation of His grace extended share with Catholics the call to toward them unilaterally. evangelize individuals, but they are also interested in evangelizing culture 167. For Pentecostals, spiritual experience and pursuing peace and justice. may give way to both individual and ecclesial expressions. Public 169. Given their Restorationist view of confession of sin, prayer, and the history, eschatology has played a anointing of the sick, as well as significant role within charismatic manifestations intended Pentecostalism. Their belief that they to edify the people of God are all are participating in the “Latter Rain” examples of this within the corporate setting. So, too, do marriage and 17 The recent study, “Spirit and Power: A 10- ordination, when celebrated within Country Survey of Pentecostals,” conducted by the and by the community of faith, Pew Forum, may be accessed online at http://pewforum.org/publications/surveys/pentecost suggest manifestations of grace that als-06.pdf; Donald E. Miller and Tetsunao point toward this life together. They Yamamori, Global Pentecostalism: The New Face also recognize the various gifts that of Christian Social Engagement Berkeley, CA: University of California Press, 2007.
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prophesied in Joel 2:23 and that they congregation these testimonies are are living in “the last days” (Acts edifying to their personal faith. The 2:17), has led them to place mission manifestations of the Spirit, as and evangelism at the center of their mentioned by Paul in 1 Corinthians existence. Their view of the 12:7-11, are understood to be Kingdom of God as both present and spontaneous workings of the Spirit of yet coming has led them to view the God in the community using Holy Spirit not only as the Comforter individual believers as He wills for sent from above (Jn 14:16-17, 25-26; the edification of the whole 15:26; 16:7-14), the One who community. In Pentecostal churches sanctifies them (Rom 15:16), or even believers often have spiritual mentors the One who empowers them through who guide them in their spiritual life. the distribution of various charisms They believe that the Gospel touches (1 Cor 12:11), but also as a “down all of human existence, and therefore payment” or “guarantee” (2 Cor there is an increasing attention given 1:22) of its future blessings, while to psychological problems, as well as providing power necessary for them psycho-social problems and medical to fulfill their calling between the needs. Thus while they continue to times (Acts 1:8). They look forward, believe and practice divine healing with hope, to the consummation, without hesitation, Pentecostal when “every knee shall bow” and churches are increasingly adding “every tongue should confess that psychological and health care Jesus Christ is Lord to the glory of professionals to their staffs to help God the Father” (Phil 2:10-11). with such matters.
170. Pentecostals are convinced that it is 171. Pentecostal gatherings take place in a important for believers to seek the variety of forms, including large Baptism in the Holy Spirit. For some worship and celebration services, this event is preceded by an evangelistic services, prayer and experience of sanctification, a testimony meetings, Bible studies, breakthrough or definite work of God and small groups. Within the growing to enable them to live a holy life and diversity of a century old movement prepare them for Baptism in the Holy there are varieties of worship styles Spirit. While most Pentecostal representing the whole spectrum denominations do not teach that there from very demonstrative to more is a separate experience of contemplative and quiet forms of sanctification, all of them agree that worship. An interesting aspect of the growth in holiness is an important movement is the inclusion of cultural life-long process. The Holy Spirit elements that promote the spread of gives the power by which the the Gospel. This is especially clear believer can mature in holiness and on the mission field. While they the strength for ministry. Most remain uncompromising as to the Pentecostals testify of the wonderful content of the Christian message and experience of speaking in tongues the moral convictions it engenders, when they were baptized in the Holy they have often included cultural Spirit. All believers are admonished elements such as rhythmic dancing in to give witness both to the assembled worship and indigenous forms of believers as well as to those outside music. Many Pentecostals throughout the fellowship concerning what the the world embrace new styles of Lord has done in their lives. To the music, new techniques of
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communication and generally employ the rule. Such experiences are not to new technical aides as soon as they be sought after as if they were goals become available to them. In addition in themselves. Their purpose is to there is a growing openness to the bring the believer closer to God. The work of the Spirit among churches Christian life should thrive on faith, outside Pentecostal circles, for trust in God and in the salvation example literary works from other accomplished by Jesus Christ. Christian traditions are read and cherished. Not only traditional hymns 173. To partake in practices which nurture and gospel songs but other genres of the faith of both the individual and music are incorporated into their the believing community is a worship services and spirituality. standard part of the life of While recognizing this openness, Pentecostal believers. In their there is however, a strong resistance meetings there is an inherent hunger to anything that is perceived as to experience together the presence harmful for Christian life, identity and power of God. Pentecostal and mission. This particularly services provide an opportunity for concerns those developments in the whole congregation to participate. society and culture that are They are often marked with lively detrimental to spiritual and moral worship; sometimes loud life. Pentecostals are cautious in simultaneous prayer, personal regards to ecumenism. Although they testimony, giving, and passionate recognize the work of the Spirit in preaching of the Word of God. All of other Christian traditions, and enter this is accompanied by frequent into fellowship with them, they are songs of heartfelt music, the style of hesitant to embrace these movements which varies from culture to culture. wholeheartedly for fear of losing It is common in Pentecostal meetings their own ecclesial identity or to give an “altar call,” a time for compromising their traditional people to come forward for positions. repentance, for healing, deliverance, prayer for special needs, or to be 172. The communal participation, baptized in the Holy Spirit. expectation, and openness for God’s Participation in the charismata is manifest presence in Pentecostal open to all members of the worship allows for spontaneous congregation. This is one way expressions and actions not clearly Pentecostals exercise the priesthood part of a traditional practice. Past and of all believers (cf. 1 Pet 2:9-10). present examples include ‘shaking’, They believe that all members of the ‘rolling’, ‘falling’, ‘dancing’, and congregation have something to ‘resting’ in the Spirit. Experiences contribute and no one is excluded such as these may be found in the from doing the Lord’s work. Bible. They are openly embraced by some Pentecostals and rejected by 174. Other aspects of communal worship others. Most Pentecostals accept such include partaking of the Lord’s experiences, but stress the Supper, baptism and, in some importance of a life of faith that is denominations, the washing of feet. not overly dependent on them. In Special services are held to ordain every case there is a need for careful ministers, to send out missionaries, to discernment recognizing that what is dedicate buildings, and to celebrate exceptional should not be declared weddings and to conduct funerals.
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Church services often include special to the resistance or correction of ceremonies where infants or children some initiatives, especially those are dedicated to God with special which themselves resisted prayers of blessing. The joyful integration into the life of the wider celebration of the dedication of community, with its visible order of children is not viewed as effecting sacraments and ministry in apostolic regeneration, but as an expression of succession. At times, such caution the faith of the parents and the proved overly zealous and congregation it is a word of blessing developments that were eventually spoken over the child’s life, an recognized as genuine responses to apprehension of the promised, special the initiatives of the Spirit were at consecration of the child (1 Cor 7:14) first resisted, gaining acceptance as well as the commitment of the only when their authenticity was entire congregation to help rear proven after a period of patient children in such a way as to enable endurance. As the Catholic Church them also to embrace the faith. An was entering the period of important dimension to each meeting modernity, vigilance about the is the time of fellowship, often potential danger of subjective including refreshments or a meal. All experience sometimes took a rather of this testifies to the interpersonal exaggerated form in the neo- and communal dimension of the scholastic theology of the late Pentecostal faith. nineteenth and early twentieth centuries, which ventured the b. A Catholic Perspective position that grace was not a matter of psychological awareness at all. 175. Religious experience has been Nevertheless, popular devotions, by cherished in the church throughout which the faithful either individually her history. In the earliest centuries, or communally gave more focused the church Fathers not only witness attention to one or another aspect of to the presence of experience in Christian faith or practice, continued worship, everyday discipleship, to flourish, as was the case early on prayer and mysticism but also in Christian history. provide the earliest theological reflection about it. The various and 176. Recent decades have seen a renewed venerated traditions of spirituality emphasis upon the importance of which appeared over the course of experience in Catholic theology that the ages often began with the helped initiate and has flowed from charisms of the founders of religious the Second Vatican Council (1962- orders and lay spiritual movements. 1965). Additionally, many new In general, such movements were ecclesial movements including welcomed and encouraged as recent movements of spiritual and expressions of the vitality of life in charismatic renewal have the Spirit. At the same time, emphasized the role of experience in precisely because of their Christian life. A Catholic importance as potential responses to understanding of experience will be a genuine experience of God’s grace, informed by this long history as well the church always sought prudently as by the distinctive Catholic to “test everything” (cf. 1 Thess theology of grace. 5:21) in order to discern the authenticity of new movements and 177. The Catholic understanding of grace popular devotions. Such testing led in fact lends itself to a holistic
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accounting of God’s work in the consolation such as an awareness of believer throughout the Christian God’s presence that increases faith, life. This means that God is present hope and love are interpreted not as and active in a person’s life resulting the assurance of salvation but as in his or her actual transformation. evidence that God is at work in one’s This transformation includes a life. Such experiences can be quite disposition, an ongoing process in powerful, even moving the recipient one’s life, as well as the readiness to to tears and ecstasy. Catholics also respond to God’s call in particular believe that “grace escapes our moments. The fruit of grace is experience and cannot be known evident through growth in virtue, except by faith” (CCC 2005). This i.e., “the habitual and firm means that God’s grace exceeds our disposition to do good” (CCC 1803). experience of it and is present even The theological virtues of faith, hope when we may not be aware of it, in and love enable ongoing communion both the consolations and with God and can be exercised in desolations of the spiritual life, in the prayer and service to the Lord and raptures of exaltation and in the love for one’s neighbor. The moral wilderness of what is called the dark life is also enabled by the night of the soul, and most of all in development and practice of what the everyday realities of life. are known as the four cardinal virtues—prudence, justice, 179. The communal dimension of temperance and fortitude. The experience informs all aspects of principle of grace perfecting nature Catholic spiritual life. Spiritual is very important in Catholic experience has a distinct ecclesial understanding. God takes us where shape to it. The sacramental and we are with our own temperaments liturgical life of the church is the and talents and perfects them at a primary way in which all Catholics supernatural level by both healing are formed in the Christian life. the effects of sin in one’s life and Sacraments mediate grace within the elevating one to participate in the context of the church’s liturgy, that divine life such that Christian virtue is, the community at prayer. The exceeds what is possible at the social dimension of human life is natural level alone—for example, intrinsic to the sacraments in that not only to love one’s friends but they always entail celebrations with one’s enemies as well. The gifts of others. We have already discussed the Holy Spirit—both those that the sacraments of initiation of which sanctify the person and those that the eucharist continues as the edify the community (charismata)— ongoing nourishment of the remind us that the call to Christian Christian community. The perfection, understood as the fullness sacraments of reconciliation and of charity, requires the power of the anointing of the sick minister to the Holy Spirit to be present in the believer in need. Reconciliation or Christian life for both holiness and penance is especially important as mission. the ongoing sacrament of Christian conversion whereby the believer 178. The rich experiential tone of the discovers the wonders of God’s Christian life has always been healing grace as one comes to more evident in the spiritual traditions of deeply recognize the poverty of the church. Experiences of spiritual one’s sinfulness and experiences the
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joy of being a holy penitent. The Mission of the Lay Faithful 15). sacraments of matrimony and holy Hence, for the laity, who comprise orders grace one for a state in life. the vast majority of Catholics, discipleship in community is 180. The sacraments are the foundation of intended to permeate all the communal life and experience within dimensions of their spiritual lives. It Catholicism. However, a rich variety is experienced in marriage, which of popular devotions has developed, the church proclaims as “an diverse in content and style, both efficacious sign of Christ’s reflecting the wealth of the socio- presence” (CCC 1613), and in the cultural sensibilities of believers and family as the “domestic church” and requiring guidance by leaders at “the primary place of ‘humanization’ local, regional and universal levels for the person and society” so as to ensure their conformity to (Vocation and Mission of the Lay the one Gospel and the one faith Faithful 40). It is lived in the parish which unites the whole community. where the laity’s ecclesial Common life and spiritual participation manifests itself in friendship, including the profound common prayer, fellowship, service relationships some Catholics have and mission. Due to the varieties of with their confessors and spiritual charisms that the Spirit bestows this directors, highlight the fact that the may also take the form of lay Christian journey is undertaken with ecclesial movements beyond parish others. Religious congregations structures based upon a particular comprised of those who vow to live spirituality and/or mission. It also according to the Gospel counsels of extends into society where “charity poverty, chastity and obedience after gives life and sustains the works of the example of Jesus (poverty: Mt solidarity that looks to the total 8:20; 19:21; 2 Cor 8:9; chastity: Mt needs of the human being” (Vocation 19:12; cf. 1 Cor 7:32-35; obedience: and Mission of the Lay Faithful 41), Jn 4,34; 5:30; Heb 10:7, Phil 2:8) where the dignity of the person is constitute yet another common way upheld, and where public life based of life undertaken together as upon the common good is intended disciples of the Lord. Discipleship, to be for everyone and by everyone however, is not limited to such forms (cf. Vocation and Mission of the Lay of consecrated life. Faithful 42). Therefore, Catholics are called to evangelize culture and 181. The life of the laity in Catholic pursue justice and peace as signs of families and parishes as well as their the kingdom to come. vocation to live the gospel in the secular world underscores the 182. Because Catholics see the church as presence of Christian community in a communion called into being by the domestic sphere, in the parish word and sacrament, all personal congregation, and in the engagement spiritual experience is a sharing in of the people of God in society. this communion, and is therefore Indeed “the world thus becomes the profoundly ecclesial in nature. place and the means for the lay Moreover, this communion proceeds faithful to fulfill their Christian from the life and self-giving of the vocation because the world itself is triune God and is also experienced destined to glorify God the Father in by Catholics in the communion of Christ” (John Paul II, Apostolic saints that embraces both the living Exhortation On the Vocation and
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and the dead—that “great cloud of 1524). All of these are important witnesses” (Heb 12:1). The presence dimensions of the spiritual life. It of Mary and the saints in the also makes us realize that we still church’s life, together with the await a “new heaven and new earth church’s prayer for the faithful where God’s righteousness will departed, call to one’s awareness dwell” (2 Pet 3:13), where sin and their presence with us and for us, as death will be overcome, and “every Catholics seek to be with each other tear will be wiped away” (Rev 21:4). in service to the Lord. By Living in the time between Pentecost exemplifying the Christian life and and the Parousia we experience the assisting us with intercession, the graced realities of Christian life saints enrich and shape our imperfectly even as Catholics communal experience. Most of all acknowledge that “[A]ll Christians “Church communion is a gift, a great in any state or walk of life are called gift of the Holy Spirit to be to the fullness of Christian life and to gratefully accepted by the lay the perfection of charity” (Lumen faithful, and at the same time to be gentium 40, CCC 2013) until the lived with a deep sense of consummation of salvation is responsibility” (Vocation and brought to completion. Mission of the Lay Faithful 20). 3. Convergences and Challenges 183. Eschatology or the “Last Things” Regarding Experience in the Christian also shapes Catholic experience in a Life fundamental way. All the sacraments and our earthly liturgies 184. Through our dialogue on the role of are celebrated until the coming of experience in Christian faith and the Lord. Christians exist between community we Pentecostals and the times with the gift of the Holy Catholics are grateful to God for the Spirit as a “down payment” of what mutually illuminating insights that is to come (2 Cor 1:22, Eph 1:13- our conversations have provided. We 14). We hope for what we do not have seen, as in the section just see and wait for it with patience completed (paras 164-183), that (Rom 8:24-25). This extends to our there are significant convergences personal mortality which for between Pentecostals and Catholics Catholics becomes the subject of on important matters; there is much spiritual desire as traditionally that we can say together. And we expressed in the prayer of the “Hail quickly discovered that some Mary” —“pray for us now and at the standard stereotypes of each of our hour of our death.” Also, one’s traditions are too simplistic for any suffering in sickness is united with members of our communities to the passion and death of Christ hold. For example, the superficial through prayer and the sacrament of observation that Pentecostals largely the anointing of the sick (CCC 1521- live in their hearts and emotions 1522) including one’s final while Catholic life is solely sufferings in death when reception of determined by theological the body and blood of Christ in that abstractions and outward rituals final holy communion known as the belies the profound way in which “viaticum” has “particular religious experience is important for significance and importance” as one us, both in regard to the common “passes over” to the Father (CCC Christian faith that we share and the differences that do distinguish us.
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We hope that our reflections will they do not exclude the witness of benefit our respective communities. the church Fathers and to the extent that this witness is authentically 185. Pentecostals and Catholics identify governed by the biblical norm, it can the source of their experience in serve as an example for Christian God’s action in our lives as known life today. Therefore while our in the present but witnessed in the respective understandings of the sources of divine revelation. manner in which divine revelation is Primarily this refers to the biblical communicated still differ we have witness which has formed each of discovered that a focus on Christian our communions in a foundational experience in the Fathers has way. We also see that witness being enriched both of us. Catholics can lived by subsequent generations of rejoice in the biblical ethos that so Christians. In this dialogue we have much informs the Fathers and given particular attention to the Pentecostals appreciate how the life church Fathers because of their of the ancient church was a journey proximity to the biblical witness and on the part of the Christian the richness of their spiritual community to live in the Holy Spirit. experience. While Catholics and Pentecostals differ on the authority 186. By reading Scripture and the of the church Fathers for their writings of the church Fathers ecclesial life we have found common together we have also discovered a ground in our desire to imitate their common depth to the contemporary manner of integrating doctrine and faith experience of Catholics and life. Their example of the connection Pentecostals. It has been important between understanding the faith, to realize that the affective spirituality, and holiness of life is an dimension of experience is intrinsic encouragement to us. For Catholics to both of our traditions even if the the “sayings of the holy Fathers are a shape and manner of that affectivity witness to the life-giving presence of may differ amid many common …Tradition,” which along with experiences as well. This embraces Sacred Scripture is a distinct mode several levels of experience and our of transmission for the Word of God evaluation of it. We agree that (CCC 78). The church Fathers affective experience is not an end in occupy a privileged place within itself but a means through which we Tradition. As a servant of the Word encounter God. We resist outward of God the Magisterium, or teaching formal expression alone. office in the church, (i.e., the bishops Pentecostals clearly distinguish in communion with the Pope), is between “going through the entrusted with the authority to motions” and authentic faith, while interpret the Word of God especially Catholics speak of the proper inner in the matter of defining dogmas of dispositions for liturgical prayer and the faith and teaching doctrine. the reception of the sacraments. The Pentecostals do not hold to this same main purpose of spiritual experience view of Tradition nor do they is transformative which means that possess a teaching office although feelings alone are not the measure of doctrinal standards are maintained. experience but the faith that it Different Pentecostal denominations engenders and the moral life that it have developed various procedures nourishes. In the absence of the felt to adjudicate doctrinal disputes. But presence of God one needs to
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persevere in faith. God intends that Catholic or Pentecostal, is deeply the gift of experiencing his presence touched by God eliciting a profound and power is to transform us into the existential response to his presence image of Christ and enable us carry and will. At the same time the out his mission. experience is influenced by the ecclesial community whether it takes 187. The discernment of experiences is a place in the worship assembly, in necessary and present dimension of one’s private prayer, or even in daily our contemporary church life even as life. The nature of the community we are mindful of the need to grow including its particular culture gives in the mature exercise of this gift. shape and texture to experience. Certain experiences are meaningful Therefore, it is no surprise that for faith because they stir holy Catholic experience is informed by desires and passions and through the sacramental symbolism, devotional grace of God present in and through imagery and expressions, and them we grow in the Christian life. contemplation and silence. We also agree that religious Pentecostals are shaped by the experiences enhance our sense of vibrant praise of their gatherings, God’s presence in daily life—what biblical preaching and study, we earlier described as the religious expectation of signs, wonders and dimension of all experience—so that charismatic manifestations, and their life is intended to be sanctified in all commitment to evangelism and its aspects. Nothing less is to be missionary work. expected as the fruit of the incarnation and the outpouring of the 189. It is true that in worship Catholics Holy Spirit. Discernment also are more oriented toward liturgical concerns the ecclesial or corporate rites while Pentecostals emphasize recognition of the presence and the charismatic dimensions of the operation of spiritual gifts and of worshipping assembly. Also, our new spiritual movements in the respective doctrines and theologies church at large. There are many of grace inform our interpretation of examples of this such as discerning our religious experiences. For the charism of a new movement or example, we differ on our religious order, the ministry of a understanding of the assurance of healing evangelist, a new site of salvation and its relation to pilgrimage, the start of new experience. Pentecostals testify to devotion, a new revival that attracts the certainty of the salvation that multitudes, a new prophetic claim or God freely offers in Christ and biblical interpretation, and many Catholics envision that assurance as other pastoral situations. a matter of hope and prayer. One recurrent theme throughout this 188. We have also come to the insight phase of dialogue has been the that our religious experiences relationship between event and overcome an unwarranted dichotomy process in conversion, faith, between the personal and social or discipleship/formation and, now, in individual and communal experience. Our dialogue has alerted dimensions of experience. The us to the fact that both dimensions experiences to which we have borne are present in each of our traditions witness in our reading and sharing although with different levels of with each other often embrace both expectation and evaluation. dimensions. A Christian, either
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Pentecostals can usually point to the prayer have brought us to a deep event (perhaps even crisis) appreciation of our common experience of conversion, Christian experience. This includes sanctification (if they are also both the affective and aesthetic Wesleyan-Holiness), and Baptism in dimensions of becoming a Christian the Holy Spirit. But they also testify as vital, personal, and to many other experiences, some transformative. Catholics and with a punctiliar sense of event and Pentecostals recognize that the thirst crisis, and others more processive in for salvation is at the same time a nature because they are extended work of the Spirit and a human over a period of time. These will response. This level of experience entail assurances not necessarily of continues after conversion in areas the distinct works of grace as diverse as family life, work, civic mentioned above but simply of some life, and the promotion of justice and new thing God is doing in their lives. peace in society. Our traditions Catholics likewise can point to both encourage lay witness and types of experience. The ‘event’ participation in the mission of the type of experience may include church. We agree that all of this is distinct moments of God’s working grounded in the pursuit of holiness as a conversion experience—a ‘first and in active congregational and conversion’ of coming to faith or a parish life. Moreover, we emphasize ‘second conversion’ to live a holy the need for discernment embracing life. Or, it may simply be a deep personal consciousness of what consolation in prayer—a lively and God is doing as well as the necessity peaceful sense of God’s presence to test new manifestations of that increases one’s awareness of spirituality. In all this we are aware divine grace at work. But ‘event’ that God leads us in a wide range of types of experiences will also spiritual experiences, extraordinary include sacramental and liturgical and ordinary, joyous and sad, and elements. An example of this is the those which make us aware of our experience of many a daily spiritual riches or poverty, where we communicant who will witness to share in the suffering, death, and the steady, habitual, and serene sense resurrection of Christ. Therefore, we of being nourished spiritually by the confess together with Paul: “I want event of receiving the Lord Jesus in to know Christ and the power of his the eucharist in the same sacramental resurrection and the sharing of his rite day after day. Both Catholics sufferings by becoming like him in and Pentecostals also recognize that his death, if somehow I may attain pastoral ministry plays an essential the resurrection from the dead” (Phil role in conversion and the formation 3: 10-11). We are united in hope in discipleship of the believing that despite our sin, weaknesses, and community. Pastoral wisdom and divisions God will bring to planning are not detrimental to perfection what he has begun in us experience, but should foster it. until the day of Christ Jesus (cf. Phil 1:6). 190. In the course of our dialogue we have come to realize that we have 191. Still there are differences between much more in common in our us. Charismatic manifestations like experience of the spiritual life than glossolalia and sacramentally- we expected. Mutual sharing and oriented devotions such as the
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exposition of the Blessed Sacrament 193. Catholics and Pentecostals both may seem worlds apart to some. Our acknowledge the importance of the experiences will vary. As we have outpouring of the Holy Spirit in the noted charismatic experiences have life of the church. We share the been present in the Catholic Church conviction that the Holy Spirit has and Pentecostals are not averse to always been present in the church order and ritual in their services. with grace, signs, and gifts. We Yet, we have discovered that in affirm and embrace charisms as an hearing each other, and in witnessing important dimension in the life of each other’s faith, hope, and love we the church. are drawn more deeply to Christ. We hope through the power of the Spirit 194. Both of our traditions identify two that our mutual recognitions will principal moments for the reception enhance our communion with each of the Spirit. For Pentecostals these other and strengthen our common moments come in conversion and witness to the world. Baptism in the Holy Spirit. For Catholics they come in the V. Baptism in the Holy Spirit and sacraments of baptism and Christian Initiation confirmation.
A. Introduction 195. Both Catholics and Pentecostals affirm the grace present in the 1. Why Reflect on Baptism in the Holy Charismatic renewal. The warm Spirit? reception given to it by the leaders in the Catholic Church is a sign of 192. It is our intention to treat this section official recognition of this grace. In on Baptism in the Holy Spirit as we addition, many (though not all) have the other sections of this report, Pentecostals would join Catholics in that is, within the context of recognizing that grace in the Christian Initiation. We are fully commitment of Catholic aware that there are differences Charismatics to remain loyal to their among us regarding the meaning, Catholic faith. The Pentecostal significance, and timing of Baptism doctrine of Baptism in the Holy in the Holy Spirit. It is not our desire Spirit has led to internal discussions to prejudice the discussion in one for Catholics through the direction or the other, but because Charismatic renewal’s reception of the experience known as Baptism in that experience and through the the Holy Spirit is a cornerstone in diverse theological interpretations Pentecostal life and spirituality and given to it. It is the conviction of the because the experience has been so members of this Dialogue that the significant in the spiritual life and experience of the Baptism in the formation also of Catholic Holy Spirit need not be a divisive Charismatics, we believe that it issue among our communities. On would be fruitful to look together at the contrary, it may provide a various biblical and patristic texts in meaningful bridge to greater order to discern what insights they understanding and mutual might bring to our understanding of appreciation. this experience and its place in Christian Initiation. 196. The Catholic renewal as well as the existence of this dialogue
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underscores the positive significance Spirit apportions as he wills in of Pentecostal and Charismatic freedom and sovereignty, the Movements for the whole church. religious experiences of persons can These movements are one of the differ. ‘He blows where he wills’ (Jn signs of the Spirit’s enduring 3:8). Though the Holy Spirit never presence in the church and the ceased manifesting himself world. It is for these reasons that we throughout the entire history of the turn our attention to the subject of church, the manner of the Baptism in the Holy Spirit. manifestations has differed according to the times and cultures. 2. Earlier Catholic-Pentecostal Dialogue However, in the Pentecostal On Baptism in the Holy Spirit Movement, the manifestation of tongues has had, and continues to 197. The subject of the Baptism in the have, particular importance” (Final Holy Spirit was first taken up in the Report 1972-1976, §16). initial round of this dialogue (1972- 1976). At that time Pentecostals 199. In referring to the use of the described Baptism in the Holy Spirit expression Baptism in the Holy as follows: “In the Pentecostal Spirit, the Final Report 1972-1976 movement ‘being baptised in the also stated that “in the New Spirit’, ‘being filled with the Holy Testament the expression ‘to baptise Spirit’, and ‘receiving the Holy in the Holy Spirit’ (Mk 1:8) is used Spirit’ are understood as occurring in to express, in contrast to the baptism a decisive experience distinct from of John (Jn 1:33), the baptism by conversion whereby the Holy Spirit Jesus who gives the Spirit to the new manifests himself, empowers, and eschatological people of God, the transforms one’s life, and enlightens church (Acts 1:5). All men are called one as to the whole reality of the to enter into this community through Christian mystery (Acts 2:4; 8:17; faith in Jesus Christ who makes 10:44; 19:6)” (Final Report 1972- them disciples through baptism and 1976, §12). sharers of his Spirit (Acts 2:38:39)” (Final Report 1972-1976, §11). 198. While the Final Report 1972-1976 used the expression “receiving the 200. That Report did not arrive at a joint Holy Spirit” as a description of statement on the understanding of Baptism in the Holy Spirit, it was Baptism in the Holy Spirit and its clear to all participants that those charismatic manifestations. Christians who have not had such an Ambiguity remained in the experience have received the Holy Dialogue, for example, about the Spirit. “The Holy Spirit dwells in all precise relationship between Christians (Rom 8:9), and not just in Baptism in the Holy Spirit on the those ‘baptised in the Holy Spirit’. one hand, and the exercise of The difference between a committed ministry in the other, as reflected in Christian without such a Pentecostal the following passage: “In some experience and one with such an manner, all ministry is a experience is generally not only a demonstration of the power of the matter of theological focus, but also Spirit. It is not agreed whether there that of expanded openness and is a further imparting of the Spirit expectancy with regard to the Holy with a view to charismatic ministry, Spirit and his gifts. Because the Holy or whether Baptism in the Holy
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Spirit is, rather, a kind of release of a body (cf. 1 Cor 12:13), which certain aspect of the Spirit already introduces spiritual communion with given” (Final Report 1972-1976, God and one another (cf. 2 Cor §18). In order to further the 13:13; 1 Cor 1:9). discussion on Baptism in the Holy Spirit, we offer the following 203. While one can find a foundation for observations. understanding Baptism in the Holy Spirit in the beginning of all four B. Biblical Perspectives on Baptism in Gospels, scripture nowhere mentions the Holy Spirit the phrase “Baptism in the Holy Spirit” in its nominal (noun) form. It 201. All Christians believe that the uses the verbal form or it employs sending of the Holy Spirit is different verbs altogether. When he essential to God’s plan of salvation announced the coming of the One in Jesus Christ. In the Old Testament whose way he was preparing, John the prophets announced a day when the Baptist declared to the God’s people would receive the multitudes, “I have baptised you Spirit. Ezekiel proclaimed, “A new with water; but he will baptize you heart I will give you, and a new with the Holy Spirit” (Mk 1:8; cf. Mt spirit I will put within you: and I will 3:11; Lk 3:16; Jn 1:33). Prior to his remove from your body the heart of ascension, Jesus promised His stone and give you a heart of flesh. I disciples “…wait there [in will put my spirit within you, and Jerusalem] for the promise of the make you follow my statutes, and be Father. ‘This’, he said, ‘is what you careful to observe my ordinances” have heard from me; for John (Ezek 36:26-27; cf. 11:19). In baptised with water, but you will be addition, Joel prophesied a “pouring baptised with the Holy Spirit not out” of the Spirit upon “all flesh” – many days from now’” (Acts 1:4-5 old and young, sons and daughters, cf. 1:8). Catholics and Pentecostals and even male and female slaves – both believe that Acts 2:4 is the an announcement from which Peter obvious fulfillment of this promise, draws to explain the observed “all of them were filled with the prophetic phenomenon of Pentecost Holy Spirit and began to speak in (Acts 2:7-8; cf. Joel 2:28-29) . other tongues as the Spirit gave them ability”. While Christians agree with 202. In the New Testament, Jesus assures the foregoing comments about the His followers that God wants to give Holy Spirit, the interpretation of the good gift of the Spirit to His such biblical texts becomes more children (cf. Lk 11:13). Prior to His complex when Scripture is explored ascension, Jesus promised His to account for the experience disciples that when the Spirit was referred to as Baptism in the Holy sent, He would not only be with Spirit. them but also in them (cf. Jn 14:17). A number of Apostolic letters 204. On the Day of Pentecost, the mention the fact that believers questions that arose among those receive the Spirit (cf. Rom 8:9, 15; who witnessed the pouring out of the Gal 3:2; Titus 3:4-7). Through this Spirit (Acts 2:7-8, 12), led the reception, believers are born again Apostle Peter to address them. Peter (cf. Jn 3:5-6), assured of Divine love appealed to the prophet Joel (2:28- (cf. Rom 5:5), and baptized into one 32; cf. Acts 2:16-18) as providing
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precedent for what these people were fell upon all who heard the word” seeing, a promise fulfilled before while “the circumcised believers their eyes. “…This is what was who had come with Peter were spoken through the prophet, Joel: ‘In astounded that the gift of the Holy the last days it will be, God declares, Spirit had been poured out even on that I will pour out my spirit upon all these Gentiles” (Acts 10:44-45). flesh, and your sons and your Indeed, Peter noted that the daughters shall prophesy, and your experience of these Gentiles young men shall see visions, and paralleled his own experience on the your old men shall dream dreams. Day of Pentecost, when he sought to Even upon my slaves, both men and justify Christian baptism of these women, in those days I will pour out Gentiles in water (cf. Acts 10:46-48) my Spirit; and they shall prophesy’.” to the Jewish Christians who were Peter tied that promise to the coming present. Later, when Paul and of Jesus, His death, resurrection and Barnabas were summoned to the ascension, and His promise of the Jerusalem Council, Peter again outpouring of the Spirit. “When they appealed to the experience of heard this, they were cut to the heart Cornelius as being parallel to that of and said to Peter and to the other the apostles (cf. Acts 15:8). apostles, ‘Brothers, what should we do’?” Peter’s response was to call 206. Yet again, in Acts 19:6, Paul laid them to repentance, followed by hands on those he found in Ephesus baptism in the name of Jesus Christ who had received the baptism of for the forgiveness of their sins. But repentance preached by John the he concluded by promising that if Baptist, and “the Holy Spirit came they did as instructed, they would upon them.” In three cases when the “receive the gift of the Holy Spirit.” Holy Spirit came upon the “The promise,” he pointed out, individuals there were charismatic would apply not only to them and to manifestations, namely they “spoke their children, but to “all who are far in other tongues” (Acts 2:4), they away … everyone whom the Lord were heard “speaking in tongues and our God calls to him” (Acts 2:38- praising God” (Acts 10:45), or “they 39). spoke in tongues and prophesied” (Acts 19:6). In Acts 9:17-18, Paul 205. Additional biblical evidence of this received the Spirit through the laying promise is found in Peter’s invitation on of hands and was healed from his to preach at the home of Cornelius, blindness. While there is no explicit the Roman Centurion, who had been mention that he spoke in tongues, identified as “a devout man who Paul later wrote, “I speak in tongues feared God” (Acts 10:2; 11:16). This more than all of you” (1 Cor 14:18). phrase identified Gentiles who, In Acts 8:9-19, while the text is not while not converting to Judaism, explicit about the presence of any nevertheless worshipped the God of charismatic phenomena when Peter Israel. Here again, the language used and John laid hands on the to describe the experience of the Samaritans and the Spirit comes household of Cornelius differed upon them, it seems apparent that from the words that Jesus used when something dramatic happened that He promised that His followers caused Simon, the magician, to would be baptised in the Spirit. The desire the ability to bestow the Spirit text says simply that “the Holy Spirit through the laying on of hands. In
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the Acts of the Apostles there were becomes a Christian. Those who charismatic manifestations at the expressed this view came from outpouring of the Holy Spirit. various parts of the Christian world, representing Latin, Greek, and 207. In summary, to be baptised with the Syriac traditions.18 Holy Spirit (cf. Acts 1:5), to be filled with the Holy Spirit (cf. Acts 2:4) or 209. One of the earliest books written in to receive the Holy Spirit (cf. Acts Latin about baptism was by 2:38) is seen as a gift of God rooted Tertullian (c.160-225), who included in Jesus’ own promise of Acts 1:8 a passage indicating that prayer and and Peter’s claim in Acts 2:38-39. It charismatic gifts accompanied the is through the reception of this gift “new birth” of one who became a or grace from God that God reveals Christian. He exhorts: “Therefore, Himself in a personal and life- blessed ones, whom the grace of transforming way to the believer. God awaits, when you ascend from The result is that the believer is that most sacred font of your new empowered by the Holy Spirit, and birth, and spread your hands for the becomes aware in a new and first time in the house of your powerful way, of the presence of the mother, together with your brethren, risen and glorified Christ (cf. Jn ask from the Father, ask from the 16:14). This encounter enables the Lord, that His own riches of grace believer to become a stronger and distributions of charisms witness for Christ (Acts 1:8) and to (peculia gratiae distributiones experience a deeper dimension of charismatum subiacere) may be prayer and worship (1 Cor 12-14). supplied to you. ‘Ask,’ he says, ‘and you shall receive’. Well, you have C. Patristic Perspectives on Baptism in asked, and have received; you have the Holy Spirit knocked, and it has been opened to you” (Tertullian, On Baptism, 20 [c. 208. The following patristic statements 198-200]).19 According to underscore the strong Tertullian, the receiving of the Holy pneumatological dimension to the Spirit is among the essential fruits of early church’s understanding and practice of Christian Initiation. At 18 For patristic passages that speak of the role of the the outset, it should be asked, Holy Spirit in a way that might possibly reflect whether or not these patristic sources Baptism in the Holy Spirit our dialogue team is describe what today is know as especially indebted to the work of Kilian McDonnell OSB. He was responsible for the “Baptism in the Holy Spirit”. While section devoted to the Fathers of the church in a some scholars interpret these texts in book co-authored with George T. Montague and ways that suggest that they do, entitled Christian Initiation and Baptism in the others are convinced that they do Holy Spirit: Evidence from the First Eight not. It is not our intention to attempt Centuries, Second Revised Edition, Collegeville, Minnesota: The Liturgical Press, 1994. McDonnell to resolve this debate. What we summarized some of his findings during the first would like to point out, however, is meeting of the present phase of our dialogue, held that these texts demonstrate quite at Bolton, Ontario, on June 23-30, 1998, in his clearly the keen awareness that the paper “The Experience of Christian Initiation and Fathers of the church had regarding Baptism in the Holy Spirit in the Early Church.” 19 Slight alterations to the English translation found the decisive role of the Holy Spirit in our usual source, The Ante-Nicene Fathers, have and his gifts in the transformation been made in light of McDonnell’s discussion of that took place when a person the Latin words which appear in the above quotation.
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baptism, along with the remission of baptism of John the Baptist and that sins, deliverance from death, and of Jesus and his disciples (cf. Acts regeneration (cf. Against Marcion 1, 19:2-7), stating that the latter is a 28). Several other passages also bath of new birth and of renewal in suggest that one receives the Spirit the Spirit. Gifts of the Spirit such as in the sacrament of baptism (On “the word of wisdom” or “the word Modesty IX, 9; and On the Soul I,4). of knowledge,” mentioned by St. Paul in 1 Corinthians 12:8, are 210. About the same time, another bestowed either through baptism or Western author, Hippolytus (c.170- through the grace of the Spirit (cf. 235), preserves a prayer in his On First Principles 2, 10, 7 [c.220– Apostolic Tradition to be 230]). pronounced over the newly baptised: “The bishop, imposing hands on 212. In the Latin tradition, Hilary of them, shall make this invocation – Poitiers (c. 314-367) also points out ‘Lord God, who has made them some of the charismatic gifts that worthy to obtain the remission of new Christians receive from the sins by the bath of regeneration of Holy Spirit: “We who have been the Holy Spirit, confer on them your reborn through the sacrament of grace so that they may serve you baptism experience intense joy when according to your will’” (Apostolic we feel within us the first stirrings of Tradition 22).20 Here the invocation the Holy Spirit, […] when we begin indicates that the baptised have been to have insight into the mysteries of regenerated in the Holy Spirit and faith, to prophesy and to speak with that the gift of grace is aimed at wisdom, become steadfast in hope serving the will of the Father. and receive the gifts of healing and domination over demons” (Tract on 211. For Origen (c.185-254), an the Psalms 64:15).21 Hilary uses the Alexandrian who wrote in Greek, imagery of water and intoxication to baptism and the reception of the describe the Spirit’s powerful effect Holy Spirit are intimately related: on believers: “We become inebriated baptism with water is “the principle when we receive the Holy Spirit, and source of the divine charisms” who is called a river. The prophet (Commentary on John 6:17). To prays that the Lord will inebriate us, argue that the various charismatic so that out of us various streams of gifts manifest themselves in grace might flow” (Tract on the powerful ways, Origen refers to the Psalms 64:15).22 Hilary further passage from the Acts of the Apostles about Simon the magician, 21 Our English translations of this work are based who was so impressed by what upon the critical edition: S. Hilarii Episcopi occurred when the Spirit descended Pictaviensis, Tractatus super Psalmos, “CSEL 22,” upon the newly baptised that he Pragae / Vindobonae: F. Tempsky, 1891, page 246. 22 Here Hilary is commenting on the following wanted to buy from Peter the power passages: Psalm 46:5 (“There is a river whose to bring about the same effect (cf. streams make glad the city of God, the holy Acts 8:9-24). Origen goes on to habitation of the Most High”); John 4:14 (“The explain the difference between the water that I shall give him will become in him a spring of water welling up to eternal life”) and John 7:38-39 (“‘He who believes in me, as the scripture 20 Our English translation is based upon the critical has said, Out of his heart shall flow rivers of living edition found in Hippolyte de Rome, La tradition water.’ Now this he said about the Spirit, which apostolique, “Sources Chrétiennes 11,” B. Botte, those who believed in him were to receive; for as editor, Paris: Cerf, 1946, p. 52. yet the Spirit had not been given, because Jesus was
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states that, after they have been filled Spirit” (Catechetical Lectures with the power of divine gifts, 17:14). Christians may sow the seed of the Gospel on good soil, producing fruit 214. Basil of Caesarea (c.330-379) of thirty, sixty and a hundredfold (cf. affirms that the Holy Spirit is the Mt 13:8 and 23). In another place, unifying principle holding together Hilary turns to the theme of the body of the church which is experience and affirms: “Among us blessed with such a diversity of there is no one who, from time to charisms: “Again, the Spirit is time, does not feel the gift of the conceived of, in relation to the grace of the Spirit” (Tract on the distribution of gifts, as a whole in Psalms 118 12,4). He insists that the parts. For we are all ‘members one charisms are “profitable gifts” (On of another, having gifts differing the Trinity 8:30), exhorting his according to the grace that is given readers: “Let us, therefore, make use us’.” This unity in the Holy Spirit is of this great benefit” (On the Trinity related to baptism: “And as parts in 2:35). the whole so are we individually in the Spirit, because we all ‘were 213. The instructions preserved from baptized in one body into one Cyril of Jerusalem (c. 315-386), spirit’” (On the Holy Spirit, 26:61). which he delivered to those Basil adds that the power of the preparing to enter the church during Spirit breaks into action according to the rites celebrated at Easter, evoke the needs of particular situations: what it was like to become a “For as art is potentially in the artist, Christian many centuries ago. but only in operation when he is Pronounced in the very church built working in accordance with it, so over the places of Jesus’ death, also the Spirit is ever present with burial and resurrection, Cyril recalls those that are worthy, but works, as the charismatic gifts about which need requires, in prophecies, or in Paul writes in 1 Corinthians 12:7-11 healings, or in some other actual (cf. Catechetical Lectures 16:12) and carrying into effect of His potential relates the Holy Spirit to those gifts, action”. which would soon be poured out upon the newly initiated: “Great 215. John Chrysostom (354-407), a indeed, and all-powerful in gifts, and famous preacher in the city of wonderful, is the Holy Spirit” Antioch and later bishop of (Catechetical Lectures 16:22). Constantinople, commented upon According to Cyril, the grace given the verse in which John the Baptist to the apostles “was not partial but says of the one coming after him that [the Spirit’s] power was in full “He will baptise you in the Holy perfection; for just as one who Spirit” (Mt 3:11), giving the plunges into the waters and is following list of the graces received baptised is encompassed on all sides by those who became Christians: by the waters, so were they also “remission of sins, removing of baptised completely by the Holy punishment, righteousness, sanctification, redemption, adoption, brotherhood, a partaking of the not yet glorified”). For a testimony to the powerful inheritance and an abundant supply transformation worked in the believer by the Holy of the Holy Spirit” (On Matthew 11). Spirit see: Gregory of Nazianzus, Fifth Theological In contrast to Basil of Caesarea, Discourse, 28 (380).
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however, who, as we just noted, Philoxenus made a strong affirmed that the charisms continue connection between baptism and to be distributed and exercised in the reception of the Holy Spirit. Here Christian community, John the visible manifestation of the Chrysostom finds the discussion of activity of the Holy Spirit is revealed them in 1 Corinthians 12 “obscure” in that spiritual path followed by because of “our ignorance of the those who “leave the world” to facts referred to and by their follow “the narrow way of the cessation, being such as then used to Gospel,” an apparent reference to the occur but now no longer take place” vocation of monks and nuns which is (On 1 Corinthians 29). In another so highly prized in this early period, commentary concerning Romans first developing in the East but later 8:26 (“but the Spirit himself also appearing in the West. That intercedes for us with sighs too deep being noted, still Philoxenus clearly for words”), he writes: “This holds to a hidden presence of the statement is not clear, owing to the Spirit at work in all who have been cessation of many of the wonders baptized. This hidden presence can which then used to take place” (On break out into visible manifestation Romans 14). Chrysostom goes on to long after the actual initiation of the suggest that some of the gifts believer into the Christian referred to in the Scripture were community. given because of the special needs of the early community, while others 217. Every one of the statements included continue today in an institutionalized in this brief sample of patristic texts form. unambiguously witnesses to the active presence of the Holy Spirit in 216. One of the patristic testimonies, a the transformation by which a person prominent figure from the Syriac became a Christian, often in ways tradition, Philoxenus (c. 440-528) which suggest the bestowal of gives us a somewhat contrasting powerful graces and charismatic position. He writes, “Now again, the gifts. Such graces and gifts include: Holy Spirit is given by baptism to prayer with outstretched hands, those who are baptized and they receiving the inheritance and really receive the Spirit, like the first deliverance from death (Tertullian); believers. However in none of them, regeneration by the Holy Spirit and does it manifest its work visibly. receiving grace (Hippolytus); Even though the Spirit is in them, it cleansing, power and gifts of remains hidden there. Unless one wisdom and knowledge (Origen); leaves the world to enter into the joy, prophecy and spiritual way of the rules of the spiritual life, inebriation (Hilary); spiritual power observing all the commandments in its fullness (Cyril of Jerusalem); Jesus has given, walking with diversity of charisms and healing wisdom and perseverance in the (Basil); sanctification (Gregory of narrow way of the Gospel, the work Nazianzen); forgiveness, remission of the Spirit received in baptism of sin, holiness, adoption as a child does not reveal itself” (Letter to of God and abundant outpouring of Patricius 120).23 Obviously the Spirit (John Chrysostom) and hidden effectiveness with subsequent 23 Our English translation is based upon “La lettre à Patricius,” Édition critique du texte syriaque et Patrologia orientalis, vol. 30, fasc. 5, Paris: Firmin- traduction française par René Lavenant, in Didot et Cie, 1963, pp. 861 and 863.
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manifestations (Philoxenus). Both of grace of those two sacraments if they our communities rejoice that we can did not also receive the charismatic report this evidence about the power ‘Baptism in the Holy Spirit.’ of the Holy Spirit at work in Christians from the early centuries of 219. The Holy Spirit is invoked and church history. imparted in the celebration of every sacrament. Although the work of the D. Contemporary Reflections on Holy Spirit is not limited to the grace Baptism in the Holy Spirit received in the sacraments—the sovereign distribution of graces, 1. A Catholic Perspective gifts, and charismata are affirmed in Catholic theology—the initial a. Some Doctrinal Observations reception of the Holy Spirit is mediated through the sacraments of 218. It must be recognized that there is no initiation (baptism, confirmation, official Catholic doctrine on Baptism and eucharist). At the same time in the Holy Spirit. Its reception in Catholics identify the action of the the Catholic Charismatic Renewal Holy Spirit in a way that parallels has sparked an intense theological the Pentecostal understanding of investigation of the matter but this conversion, where the Holy Spirit is can only be understood in the light given and regeneration takes place, of Catholic teaching on the reception and of Baptism in the Holy Spirit, of the Holy Spirit. The Catechism of where empowerment is given. the Catholic Church makes reference to the baptism that Christ 220. The Holy Spirit acts in baptism will bring that distinguishes it from through regeneration, a “birth into the baptism for repentance the new life in Christ” (CCC 1277), administered by John the Baptist. “enabling [the baptized]…to believe Referring to John 3:5—“Jesus in God, to hope in him…” (CCC answered, ‘Amen, amen, I say to 1266). They are incorporated into you, no one can enter the kingdom the church and in being anointed of God without being born of water with sacred chrism (perfumed oil and the Spirit.’ ”—the Catechism consecrated by the bishop and used describes the baptism that Christ within the baptismal rite) they institutes as a “baptism in water and receive the gift of the Holy Spirit the Spirit [that] will be a new birth.” and are “incorporated into Christ (CCC 720). Certainly this does not who is anointed priest, prophet, and directly implicate what Catholic king” (CCC 1241). Charismatics have meant by being ‘baptized in the Spirit.’ Within a 221. It is in the sacrament of confirmation Catholic context it means that the that the “special strength of the Holy charismatic ‘Baptism in the Holy Spirit” is imparted (CCC 1285). Spirit’ cannot be considered as an Indeed, “the effect of confirmation is additional sacrament, or that it the full outpouring of the Holy Spirit communicates sacramental grace as once granted to the apostles on the that those who have not received it day of Pentecost” (CCC 1302). would not possess. For example, Through confirmation grace received Catholics cannot affirm that those in baptism is increased and who have been baptized and deepened, resulting in a deeper sense confirmed would be lacking in the of being a child of God (divine
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filiation by which we cry “Abba! 224. Over the course of the 20th century, Father!”), a more firm union with the decisive influences in the growth Christ, an increase of the gifts of the of the Charismatic Renewal in the Holy Spirit, a more perfect bond Catholic Church included liturgical with the church, and special strength renewal, a renewed emphasis on the to witness to Christ including biblical and patristic sources, new bearing the shame of the cross (cf. concern for Christian unity, shared CCC 1303). responsibility of all the faithful for the church’s mission to the world, 222. In confirmation, Jesus Christ marks new theological and pastoral “a Christian with the seal of his reflection on the working of the Spirit by clothing him with power Holy Spirit, and a fresh appreciation from on high so that he may be his of the church’s charismatic treasures witness” (CCC 1304). In the (cf. Charismatic Community Catholic tradition, both baptism and Renewal in the Catholic Church in confirmation imprint an “indelible the Federal Republic of Germany: spiritual mark” or “character” on the The Spirit Gives Life, A Theological soul. Therefore it is through these Guide, pp. 10-11). two sacraments that Catholics are given new life, and the grace and 225. In this context of the new awareness power of the Holy Spirit, to grow in of the work of the Holy Spirit, the holiness and engage in mission with witness of classical Pentecostals and all the gifts and charisms that the their teaching on Baptism in the Spirit imparts. Holy Spirit contributed to the beginning of the Catholic b. The Birth of the Catholic Charismatic Charismatic Renewal in 1967 in the Renewal United States. The early leaders of the renewal prayed for the 223. The Catholic Charismatic Renewal experience of Baptism in the Holy came into being as one among Spirit and received it with many also several different manifestations of speaking in tongues. Subsequently the Holy Spirit in the life of the they reflected theologically on both church. Already, on the eve of the their own experience and the 20th century, Pope Leo XIII, taking Pentecostal doctrine of Baptism in up proposals made to him, wrote an the Holy Spirit and submitted their Apostolic Exhortation (1895) and an renewal movement to the guidance Encyclical Letter (1897) in which he of the church’s pastors. called for devotion to the Holy Spirit and recommended the nine days 226. Pope Paul VI and Pope John Paul II, before Pentecost as a Novena of along with many individual bishops Prayer for the Holy Spirit: “for the and Episcopal conferences, renewal of the church, reunification acknowledged the signs of grace of Christianity, renewal of society, present in the Renewal, at times and for a renewal of the face of the expressing caution about certain earth”. On 1 January 1901, Pope Leo practices that required spiritual XIII prayed the hymn to the Holy discernment, and teaching that might Spirit in the name of the whole not be consistent with that of the church. Catholic Church. Consequently the classical Pentecostal doctrine of Baptism in the Holy Spirit was not
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embraced as a whole without Christian communities, persons not qualification. Since its beginning, only asked for and received the the Charismatic Renewal has been Spirit during the celebration of warmly welcomed by the church’s initiation, but they expected that the leaders and more recently has Spirit would demonstrate his power received formal ecclesial recognition by the transformation he would from Rome.24 effect in their lives” (III F 1).
c. Two Schools of Theological 229. The document went on to indicate Interpretation the view of early Christian communities in regard to charisms: 227. Two major schools of theological “Further, the early Christian interpretation emerged among Churches expected that the power of Catholic charismatics concerning the Spirit would come to visibility Baptism in the Holy Spirit. Some along the full spectrum of his exchanged that term for others such charisms in the community, which as ‘release of the Spirit’ or “’renewal included, but by no means was in the Spirit’ in order to maintain a limited to, such charisms as helping, clear distinction between this aspect administration, prophecy, and of the renewal and the sacrament of tongues (1 Cor 12:28; cf. Rom 12:6- baptism. 8)” (III F I).
228. The Malines Document (1974), an 230. For the Malines text, therefore, important Catholic statement on the Baptism in the Holy Spirit is integral Charismatic Movement, underlined to Christian Initiation. It is to be the importance of experience: understood as part of the fullness of “When the Spirit given at initiation Christian Initiation, as one emerges into consciousness, there is expression of the total reality of frequently a perception of concrete initiation. Baptism in the Holy Spirit presence” (III G 4). It established a belongs to the church at a fundamental relation between fundamental level. Christian Initiation and receiving the Holy Spirit: “The decisive coming of 231. This approach has two advantages: the Spirit by virtue of which one First, Baptism in the Holy Spirit is becomes a Christian is related to the placed within a sacramental context; celebration of Christian Initiation as part of Christian Initiation, it can (baptism, confirmation, and be understood as a fundamental eucharist). Christian Initiation is the category of Christian life. Second, effective sign of the Spirit’s linking Baptism in the Holy Spirit bestowal” (III F I). It pointed to the with initiation relates the sacraments insights of early Christian of initiation to the fullness of communities with respect to the Christian life, which is based on reception of the Holy Spirit: “There spiritual experience and the is evidence that in many of the early openness to receive more gifts through the Holy Spirit. In this
24 sense, Baptism in the Holy Spirit is With a Decree of 14 September 1993, the “integral” and “normative”. But Pontifical Council for Laity gave formal recognition to the International Catholic another question is raised as a result Charismatic Renewal Services (ICCRS), as a body of taking this position. Is the for the promotion of the Catholic Charismatic specific character of Baptism in the Renewal and approved their Statutes.
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Holy Spirit sufficiently recognised the New Testament points out, “the as a particular form of spiritual wind [Spirit] blows where it experience? chooses” (Jn 3:7-8), distributing freely a variety of gifts for the 232. Another interpretation, one of those building up of the body of Christ (cf. expounded in The Spirit Gives Life, a 1 Cor 12:4-13; Eph 4:11-17). paper approved by the German Bishops’ Conference in 1987, 234. Both positions agree on the indicated that: “A Christian does not essentials of a dedicated Christian possess God’s Spirit in a static life and what here can be said to be manner. Rather, the person lives in “integral” and “normative”, and on the continuous ‘sending forth’ of the the fundamental meaning of the Spirit by the love of God. That is sacraments, especially those of why we can always go on praying, Christian Initiation. Both agree on ‘Send forth your Spirit’. A new kind the importance of being open to the of experience of the Spirit can Holy Spirit and his gifts, “whether therefore be understood as a new extraordinary or simple and ‘outpouring’ of the Spirit by God.” humble”. Both agree on the In this sense, “alongside the importance of openness to the continuous indwelling of the Spirit charismatic dimension of the church, through baptism and confirmation – to the transformative and life occasional renewals, or new changing power of the Holy Spirit sendings forth of the Spirit [occur] and to the fullness of Christian life. by which a Christian ‘is enabled to Both agree on the importance of perform some action of grace or is spiritual experience and, at the same placed in a new state of grace’” time, that Christian life, as often had (Thomas Aquinas, Summa been said, is in no way “a progress Theologiae I.q 43 a.6). In this sense, from peak experience to peak experiences of the Spirit can be experience” or is “dominated by explained as a new receiving of the unusual experiences” but that, on the Holy Spirit without denying contrary, “life is lived mostly in the reference to the sacraments of valleys. Often in the desert”.25 In baptism, confirmation and eucharist. that sense both agree that Baptism in the Holy Spirit is part of ecclesial 233. The advantage of this approach is life. Thus, the two different that it clearly emphasizes the approaches or positions do not particularity of God’s guidance and appear to be irreconcilable. his gifts. This approach has However, they clearly disagree on sacramental aspects, since all the understanding of Baptism in the spiritual life has its roots in the Holy Spirit, especially concerning sacraments. The individual whether this term should be used to sacraments give shape to the church, specify a particular spiritual which Catholics consider to be “the experience in the Pentecostal universal sacrament of salvation” Movement and in the Charismatic (LG 48). In this context, the Renewal, or whether this should be sacraments of initiation certainly are of fundamental significance. But
God’s bestowal of grace and of 25 Cf. Kilian McDonnell and George T. Montague, charismatic gifts need not be Christian Initiation and Baptism in the Holy Spirit. restricted only to the sacraments. As Evidence from the First Eight Centuries, Collegeville, Minnesota 1994, p. 360.
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understood as normative for Spirit. With all who are baptized, let Christian initiation. us give glory to the Lord, and ask him: Lord Jesus, give us your Spirit 235. Both interpretations attempt to be to make us holy.” “You [God the faithful to Catholic tradition and Father] desire the unity of all both complement the charismatic Christians through one Baptism in experience with the church’s the Holy Spirit, make all who theological and spiritual traditions. believe one in heart and soul. Send They both emphasize that the your Holy Spirit into the Church.” charismatic dimension is integral to the building up of the church and to 2. A Pentecostal Perspective the fullness of Christian life. Charisms, free gifts of the Holy 238. Classical Pentecostals first attracted Spirit, “whatever their character – public attention on January 1, 1901 sometimes it is extraordinary, such when a young woman named Agnes as the gift of miracles or of tongues Ozman spoke in tongues under the – ... are oriented toward sanctifying ministry of Charles Fox Parham. grace, and are intended for the Several years later the three-year common good of the Church. They revival (1906-1909) at the Apostolic are at the service of charity which Faith Mission, 312 Azusa Street, in builds up the Church” (CCC 2003). Los Angeles, led by the African- American, William Joseph Seymour, 236. Catholics are grateful for the became the center of the Pentecostal enrichment of their spiritual Movement. From “Azusa Street” the experience by their historic message of salvation, holiness, and interaction with classical power was rapidly dispersed around Pentecostals, their experience and the world by a host of evangelists doctrine. In the meantime, Catholics, and missionaries where it took root while witnessing to the ongoing and developed. It is for this reason work of the Holy Spirit throughout that so many Pentecostal and the history of the church, continue to Charismatic believers look to the pray for a ‘New Pentecost’ following “Azusa Street” mission as the the lead of Pope John XXIII and the fountainhead of Pentecostalism. Second Vatican Council,. They also renew faith in the Holy Spirit as 239. Through the years Pentecostalism traditionally expressed in the has taken many forms. It includes beautiful Pentecost Sequence hymn the classical Pentecostal Veni Sancte Spiritus (Come Holy denominations and many Spirit) and the Litany of the Holy independent or non-denominational Spirit. Pentecostal and charismatic fellowships. While many will choose 237. We believe that it is fitting in this the name “Pentecostal” to describe dialogue to conclude this section on themselves, others would use Catholic understanding of Baptism different terms such as in the Holy Spirit with the prayers “Charismatic,” “Third Wave,” “New lifted up to God on the morning Apostolic,” “African Indigenous”, or before Pentecost and the evening of “Word of Faith.” In addition, many Pentecost in the Liturgy of the within the historic churches have Hours. Respectively they are: “We called themselves Pentecostal, Neo- have been baptized in the Holy Pentecostal, or charismatic,
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acknowledging the fact that they are with the Great Awakening in the in some way related to Classical eighteenth century and continued Pentecostalism both historically and along the expanding frontier of the theologically. In the course of these new Republic of the United States. developments some groups do not Through evangelistic preaching identify with the Pentecostal including the use of camp meetings doctrine of the Baptism in the Holy many were brought to Christian Spirit but they have maintained conversion through the drama of many elements of the Pentecostal crisis experiences and the experience, e.g., being filled with the expectation that God was at work in Spirit, empowerment, signs, the assembled community in the wonders, spiritual gifts and power of his Word and Spirit. charismatic praise. All together, Powerful experiences of the those who in some way share a religious affections were not Pentecostal identity have been uncommon in these circles. Within estimated to number nearly this stream many sought a deeper 600,000,000.26 life of holiness in their desire to be free from the domination of sin and 240. Baptism in the Holy Spirit has been to witness for Christ through an a central feature of the Pentecostal empowered life. By the mid- Movement. Classical Pentecostals nineteenth century this took form in hold to a distinctive doctrine of the Wesleyan-Holiness movement Baptism in the Holy Spirit. that taught a second experience of Pentecostals believe that in this grace subsequent to conversion. Baptism in the Holy Spirit, the Whereas in conversion one was Christian encounters the Holy Spirit saved through forgiveness and in such a way that one is empowered justification and regenerated into to become the compelling witness new life in Christ, the second work that Jesus proclaimed in Acts 1:8. of grace, identified as “entire Pentecostals also believe that sanctification” freed one from the without such an encounter with the power of sin by the eradication of Holy Spirit, the life and witness of one’s sinful nature. Being filled with the Christian is greatly divine love one was therefore impoverished. enabled to grow in Christian perfection. Many began to identify 241. Several streams of American this experience as a “Baptism in/with religious life which gained the Holy Spirit.” momentum in the nineteenth century clearly influenced the emergence of 242. The Holiness movement also Pentecostalism. The revivalist included a non-Wesleyan wing stream took root in colonial America which was influenced by the Keswick Movement from England.
26 David B. Barrett, Todd M. Johnson, and Peter F. Its adherents sought holiness as the Crossing, “Global Table A. 50 Shared Goals: status “Higher Christian Life” but believed of global mission, AD 1900 to AD 2025, that sanctification was an ongoing International Bulletin of Missionary Research 30:1 process that began in conversion and (2006), 28. We are aware of the limitations that continued throughout one’s Christian such estimates pose. For a helpful critique in this regard, see, Allan Anderson, An Introduction to life. Many in that movement too, Pentecostalism: Global Charismatic Christianity however, believed in a subsequent (Cambridge, England: Cambridge University Press, experience, that is, a baptism with 2004), 10-14.
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the Holy Spirit that empowered them period, the church began to depart for witness and mission and was the from the spiritual authenticity of the basis for the “overcoming life” they primitive Christian community of desired. the New Testament. Compounded by the growth of Christianity into the 243. Developments in church and society very structures of ancient society and also influenced the early Pentecostal its legal recognition by the emperor Movement. Many evangelical and Constantine, the subsequent holiness Protestants became emergence of Christian society, disenchanted with the state of the culture and empire, in other words, church as it was represented both in European Christendom, was viewed the proliferation of denominations from the perspective of spiritual with their competing claims for compromise rather than growth and supremacy, and in the basic development. Sometimes the vision optimism exuded by many in the of what the church should be was historic Protestant churches that presented as a return to the came to be identified with the Social simplicity and purity of the New Gospel. Their experience of the Testament community. church in their day led these Christians, including many of the 245. Convinced that the church had forebears of Pentecostalism, to declined and biblical Christianity conclude that the clerical life was had been lost, early Pentecostals overly professionalized, church adopted a schema of restoration and structures had become too rigid, renewal in light of the judgment and ecclesial practice had become restoration motif in Joel 1:4 and routinized, moral laxity was being 2:25. Many anticipated that the tolerated, syncretism was restoration of the church would compromising historic doctrinal come only through Divine positions, and biblical truth was intervention manifested in a fresh being undermined by the new outpouring of the Holy Spirit (Joel “higher criticism.” Darwinism 2:23, 28-32; cf. Acts 2:16-21). When became ascendant not only in an outpouring of the Holy Spirit science but in society at large. From came with the Azusa Street Revival, their perspective all of this had led to they concluded that the promised a decline of genuine Christian “last days” restoration was being spirituality. As a result, many came fulfilled. The title of the earliest to believe that the historic churches history published by Pentecostals around them did not reflect the expresses their vision of what they vision of the church that was believed was taking place: The outlined in the Bible. Apostolic Faith Restored.
244. Restorationist currents in the 246. Restorationism involved an understanding of the church were eschatological vision of the People widely present at the birth of of God which held profound Pentecostalism. Already influential implications for Christian mission. in some sectors of Protestantism it Pentecostals came to believe that this typically envisioned the history of restoration would include the the church as a process of decline charisms of 1 Corinthians 12:8-10 and restoration. In the opinion of that many denominations had some, as early as the post-apostolic declared were no longer necessary or
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available. Some contended that the verbatim, twenty-five of the “Thirty- “gift of tongues” would be restored Nine Articles” to form the backbone to further the missionary enterprise of the Doctrines and Discipline that resulting in a global revival. came to be used in the Methodist Pentecostals believed that their very Episcopal Church. William J. existence was an eschatological Seymour drew heavily from harbinger. Wesley’s version when he authored the “Azusa Street” text. 247. In spite of their Restorationist convictions, and their emphasis upon a. Pentecostals and the Reception of the getting “back to the Bible,” many Holy Spirit early Pentecostals called attention to the ongoing role that the Holy Spirit 248. The earliest Pentecostals were had played among those whom in typically not new converts, but their judgment were remnants of the rather already well established true church. In distributing the works Christians. Many of them stood of the Pre-Nicene Fathers they were within the Anglican – Methodist – acknowledging their contribution to Wesleyan-Holiness tradition and the life the church. They drew taught the doctrine of entire attention to earlier Christian sanctification. Others adhered to the prophetic, monastic and millenarian Keswick Movement and their call to movements as forerunners to their the “overcoming life”. Regardless of own Movement.27 They produced their starting points, they all claimed selective litanies that included such that they had placed their faith in persons as Martin Luther, John Jesus Christ. They had been Wesley, Edward Irving, William converted and justified. They had Booth and others they believed had received the Holy Spirit at the time contributed elements of restoration of their Christian conversion, and already in place – justification, pointed to Romans 8:9b, “Anyone sanctification, social concern and who does not have the Spirit of tongues. Their continuity with the Christ, does not belong to him,” to historic church is best demonstrated support their claim. They all took with a review of the pedigree of The holy living seriously, often Doctrines and Discipline of the producing catalogues of things to Azusa Street Apostolic Faith avoid, intended to help the believer Mission. In 1563, through an act of to live a holy life aided by the Holy Parliament, the Anglican Church Spirit. adopted the “Thirty-Nine Articles of Religion.” John Wesley, always an 249. While Pentecostals believed that Anglican priest, incorporated nearly they received the Holy Spirit at conversion, sometimes the language they employed was vague and 27 The official organ of the Assemblies of God, The Weekly Evangel, which later became The confusing. They might ask a fellow Pentecostal Evangel, carried advertisements for the Christian if he or she had received complete set of the writings of the Ante-Nicene the Holy Spirit in much the same Fathers as early as March 4, 1916. See, “Ante- way that Paul asked the Ephesians in Nicene Fathers,” The Weekly Evangel 129 (March Acts 19:2. Their question, however, 4, 1916), 9. These volumes were advertised frequently in many subsequent issues of the was not about the initial reception of Evangel. Similarly, A. J. Tomlinson repeatedly the Holy Spirit at the time of lifted up the role of the Fathers in his publication, Christian conversion; it was a The Faithful Standard.
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question about whether or not this of God’s free grace, and upon a Christian had received the Baptism confession of personal faith in Jesus in the Holy Spirit. Those who did Christ the new believer was baptized not understand the question within in water. Second, the young convert the context of Pentecostalism were was encouraged to pursue the often convinced that these early sanctification of the Holy Spirit Pentecostals held to an erroneous (John 17: 15, 17; 1 Thess. 5:23; position that even confessing Hebrews 12:14). This second “work Christians were without the Spirit. of grace” (now no longer called baptism with the Holy Spirit) was 250. Other Pentecostals, especially then followed by further Oneness Pentecostals, contributed to encouragement to seek a Baptism in the confusion because they linked the Holy Spirit to empower all salvation and Baptism in the Holy sanctified Christians for ministry Spirit together theologically. One according to what was believed to be cannot participate in “full salvation” the scriptural pattern. This meant, apart from a confession of faith, once again, waiting before God, but baptism in water and the coming of this time it was in anticipation that the Spirit being evidenced by God would pour forth the Holy speaking in other tongues. Thus, the Spirit in fullness upon the candidate. elements of faith, repentance, water This “baptism” or “pouring out of baptism by immersion in the name the Spirit” or “immersion in the of the Lord Jesus Christ, reception of Spirit” by Christ would be the Holy Spirit and Baptism in the accompanied by the “Bible Holy Spirit with the initial evidence evidence,” the same evidence that of speaking in other tongues all they understood to be present in the came together in such a way as to biblical account of Acts 2, the ability offer some support for those who to speak in other tongues. advocated baptismal regeneration. They believed that the words of 252. Whether one took the classical Jesus to Nicodemus that “no one can Wesleyan-Holiness position in enter the kingdom of God without which sanctification was a second being born of water and Spirit” work of grace, or adhered to the (John 3:5), united what most other more classical Protestant position on Pentecostals viewed as distinct sanctification influenced in actions of God in justification and Pentecostal circles by the Keswick Baptism in the Holy Spirit. Movement, in which one entered into a positional and progressive b. The Relationship of Baptism in the form of sanctification when one was Holy Spirit to Sanctification placed “in Christ,” advocates agreed that personal sanctification and lives 251. The two holiness streams, associated of holiness were serious matters. respectively with Wesley and the Almost all of them further agreed Keswick Convention, influenced that when one received Baptism in early Pentecostal developments and the Holy Spirit, one received the led to the first division in the “Bible evidence” of that encounter. movement. The teaching of the Their differences over their Azusa Street Mission was clearly understandings of sanctification Wesleyan in inspiration. First, the initially led to temporary breaks in new believer was justified as an act communion between some groups
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that took variant views on these two become a Christian in all its fullness subjects. Condemnations often ran implies among other things, coming high as individuals chose sides. In to faith, undergoing baptism in recent years, these breaks have been water, and in openness and overcome to such an extent that expectation, receiving Baptism in the adherents of both perspectives Holy Spirit with the attendant recognize the water baptism of one evidence. Thus, Pentecostals contend another, they participate in the that a person will receive this Lord’s supper together, and in most Baptism in the Holy Spirit when she cases, they enjoy the mutual or he believes the Gospel of Jesus recognition of ministry. Christ (cf. Acts 10:44-46), comes to God in childlike faith, and in an 253. With the exception of Oneness attitude of love and trust (cf. Luke Pentecostals, most Pentecostals 11:11-13), which suggests that the taught that Baptism in the Holy candidate is open to God’s work in Spirit was subsequent to his or her life. conversion—in the case of Wesleyan-Holiness Pentecostals 255. In response to the preaching of the subsequent to conversion and entire Word, candidates for Baptism in the sanctification. While Pentecostals Holy Spirit often participate in what generally expect this to be the may be described as a “liturgical sequence of events that leads one act,” though Pentecostals would not into the fullness of Pentecostal life, normally use that language. They are they also accept the fact that people invited to pray around the altar in the are sometimes baptized in the Spirit local congregation, sometimes for at the same time they are converted extended periods of time. Generally if the appropriate evidence of this invitation is given at the close of Baptism in the Holy Spirit is present. the service. One or more individuals, If it is not received at that time, often the pastor, elders, or other Pentecostals contend that Baptism in mature Christian leaders may lay the Holy Spirit is so critical to the hands upon the candidate. For some, fullness of Christian life that it this act is viewed instrumentally, should be pursued immediately. that is, as the point of impartation of Baptism in the Holy Spirit. For c. Receiving Baptism in the Holy Spirit others this act of “laying on of hands” provides a sense of solidarity 254. It should be reiterated that between the candidate and those who Pentecostals do not normally equate were praying with him or her. In Baptism in the Holy Spirit with the some Pentecostal churches, the reception of the Holy Spirit at “laying on of hands” has become conversion. Pentecostals believe that more formalized. While at times at conversion the Holy Spirit Baptism in the Holy Spirit may baptizes the believer into Christ (cf. come at the moment hands have 1 Corinthians 12:13; Romans 6:3) been laid on the candidate (Acts and subsequently Christ baptizes the 8:17; 19:6), Pentecostals do not believer in the Holy Spirit (cf. Luke presume that Baptism in the Holy 24:49; Acts 1:8; 2:4). Both are part Spirit comes either necessarily or of the initial experiences of someone only though the act of “laying on of who has become a Christian (cf. hands”. Indeed, many Pentecostals Ephesians 1:13-14; Titus 3:4-6). To testify that they received this
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baptism alone, in their homes, in Pentecostal denominations came to their kitchens, and even without believe that one could provide asking for it. Thus, most evidence of his or her Baptism in the Pentecostals believe that Baptism in Holy Spirit by demonstrating that he the Holy Spirit does not require or she had received one of several another person to give, impart, or different manifestations. These transmit it. would include “speaking in other tongues, dancing [in the Spirit], d. Evidence of Baptism in the Holy having visions, prophesying, or Spirit engaging in any manifestations that are consistent with the Word of God 256. The expectation that all who receive (Scripture).”28 baptism in the Holy Spirit would be able to give some evidence of that 258. In recent years, a smaller percentage fact other than a personal testimony, of believers within Pentecostal is deeply ingrained within denominations in the United States Pentecostal theology. The purpose of are receiving the Baptism in the this “Bible evidence” was Holy Spirit with the evidence of understood to be both missionary speaking in tongues than did in and evangelistic. The Holy Spirit, in earlier years. This has raised an instant of time, could grant a profound pastoral and theological missionary call, point in the questions within these groups. The direction of a field of service, and discussion of these matters continues equip one with the language in the Pentecostal community. necessary to fulfill that call, in short, the recipient would be empowered to e. The Relationship between Baptism in engage in missionary evangelism, the Holy Spirit and just as the 120 on the Day of the Charism of Speaking in Tongues Pentecost were empowered to “go into all the world” (Mk 16:15). From 259. The Apostle, Paul, raised a related Parham’s perspective, this is what question when he asked “Do all the outpouring of the Spirit in Acts speak in tongues (me pantes glossais 2:4 meant, and it was now necessary lalousin)?” in 1 Corinthians 12:30. to be restored because of the The Apostle’s question clearly imminent return of Jesus Christ. anticipated a negative response as was signaled by his use of the Greek 257. Not all Pentecostals have agreed negative, “me”. It also led with this notion of the evidential Pentecostals to differentiate between aspect of the doctrine. Even from the the tongues received at the time of beginning, some debated whether it Baptism in the Holy Spirit and the was a human language, a charism or gift of tongues about manifestation of ecstatic speech, or
even an angelic tongue (cf. 1 28 Cf. C. Alvarez, P. Correa, M. Poblete, P. Guell, Corinthians 13:1). While most Historia de la Iglesia Pentecostal de Chile classical Pentecostal denominations (Santiago, Chile: Ediciones Rehue Ltda, n.d.), 54, continue to hold one or another of which includes the affirmation from the these positions, some of the earliest Declaración de Fe de la Iglesia Pentecostal de Chile. It reads: [Seccion 11] Que: el hablar en otras Pentecostal groups, most notably lenguas, danzar, tener visiones, profetizar o those that emerged in Chile around culaquier manifestación conforme a la palabra de 1910, and a number of other Dios, son una evidencia del bautismo en el Espiritu Santo.”
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which Paul wrote.29 Thus, in many Charismatic Renewal in the late Pentecostal churches, the distinction 1960’s. That this Renewal spread is made between “evidential widely to a significant percentage of tongues” and the “gift of tongues”. the Catholic population, now They may be “the same in essence, numbering in excess of 120,000,000, but different in their purpose.” Some and was discerned by Catholic contend that the “evidential tongues” bishops and popes to be a welcome constitute a continuing “prayer work of the Holy Spirit, allowed language,” giving it a “devotional” Pentecostals to see Catholics in a quality, which may be undertaken new and more positive light. privately and does not need Catholics too were opened to interpretation while the “gift of recognize the genuine and authentic tongues” is intended for public usage work of God in their Pentecostal and, thus, requires interpretation (1 brothers and sisters. During the last Corinthians 14:5, 13-17, 27-28). century, the lifting up of Baptism in Another way to express this would the Holy Spirit as part of the reality be to say that phenomenologically of Christ’s community has been a these manifestations appear to be the gift to the church. The present same thing, but the purposes they section represents a sustained effort serve, the ways they are exercised, by Catholics and Pentecostals to and the way that they are discerned explore Scripture and the patristic by the believing community are literature in a common search for quite different. These are important greater illumination about Baptism discussions that have not yet been in the Holy Spirit. This is already a completely resolved in the step that is of no little significance, Pentecostal community. especially considering the fact that our two communities together make 3. Convergences and Challenges up such a large portion of the worldwide Christian family. The 260. The most fundamental convergence fact that we conclude this report in concerning the theme treated in the the hundredth anniversary of the present section, about which we can beginning of the Azusa Street rejoice, is the common conviction Mission, one of the commonly within both our communities that acknowledged foundational events Baptism in the Holy Spirit is a which led to the birth of various powerful action of grace bestowed classical Pentecostal churches, is by God upon believers within the particularly felicitous. church. This dialogue, which began in 1972, is the oldest and most 261. At the same time, one striking continuous bilateral dialogue in conclusion to emerge from our which Pentecostals and Catholics common consideration of biblical engaged one another. It owes its and patristic material in the hope of origins in no small part to the illuminating the phenomenon of climate of openness and trust created Baptism in the Holy Spirit is the between us as a result of the uncovering of substantial diversity, beginnings of the Catholic not simply between our two communities but within each
29 The sentence might better be rendered, “Not all community. One example of this speak in tongues, do they?” or “All do not speak in plurality of opinion concerns tongues, do they?” In such a case, it is clear that the whether or not all of the patristic anticipated response is, “No”.
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passages we have considered may be Christian are matters of substantial credibly identified as expressive of difference of opinion. Baptism in the Holy Spirit. But this is also evident in our contemporary 262. Nevertheless, there is much that we reflection on this issue. Here one can say together about the Holy finds that the substantial theological Spirit’s role when one becomes a discussion of Baptism in the Holy Christian. We have acknowledged Spirit which emerged after the together the importance of the beginning of the Catholic outpouring of the Holy Spirit in the Charismatic Renewal has not by any life of the church. We share the means arrived at a consensus conviction that the Holy Spirit has regarding whether it should be always been present in the church considered fundamentally in relation with grace, signs and gifts. We to the celebration of the sacraments affirm together and embrace the or whether it should be considered as presence and exercise of charisms as an “extra-sacramental” outpouring of an important dimension in the life of the Holy Spirit. For their part, the the church. extensive number of denominational and independent Pentecostal VI. Conclusion churches and movements often are distinguished on the basis of A. Introduction differences related to their understanding of the nature and role 263. In this fifth round of dialogue of Baptism in the Holy Spirit. Even between Pentecostals and Catholics from their very beginnings, at the international level, we have differences among Pentecostals can come to appreciate each other in new be verified regarding the relation of ways. Baptism in the Holy Spirit to conversion, salvation (Oneness 264. We have explored together different Pentecostals) or sanctification, or aspects of what is involved in regarding the necessity of various becoming a Christian. We have kinds of evidence, such as speaking studied and been able to appreciate in tongues, to attest that one has together the powerful insights of truly received this baptism. Our Scripture, the witness of the patristic common consideration of this sources to the Gospel, and the ways material could not, nor did it aim at, in which the Gospel instructs us trying to discern whether this about conversion, faith, discipleship, diversity is compatible with a experience and the receiving of fundamental unity in faith Baptism in the Holy Spirit. The concerning Baptism in the Holy scriptures are foundational for both Spirit, much less to identify whether of us. We can appreciate, although in such diversities may be incompatible different ways, the Fathers of the divergences, either within our church as early witnesses and respective communities or between interpreters to faith in Jesus Christ, us. While the experience of Baptism and to the dimensions of life in in the Holy Spirit seems to have a Christ. certain degree of similarity among its recipients, the understanding of it B. The Witness of the Bible and its place within the series of events by which one becomes a
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265. Together we have learned that in our (Augustine, The Confessions). We reading of the Holy Scripture we have seen the reflections of some both interpret the Bible within the facing and welcoming martyrdom horizon of our respective traditions. for the sake of Christ (Ignatius of Both of us, even if in different ways, Antioch, Letter to the Romans). We would acknowledge being governed have heard them speaking even by the Word of God. Pentecostals poetically of the way the faith took tend to hold to the classical hold of them (“a flame kindled in my Protestant doctrine of sola Scriptura. soul” Justin, Dialogue with Trypho). Both Catholics and Pentecostals Hilary of Poitiers spoke of the honor the authority of Scripture, and experience of intense joy “when we both look for ways in which feel within us the final stirrings of Tradition carries biblical truth. the Holy Spirit” (Tract on the Future discussion should focus not Psalms). We see them celebrating only on the relationship between the presence and power of the Holy Scripture and Tradition, but also on Spirit (Basil of Caesarea, On the our respective understandings of the Holy Spirit, Cyril of Jerusalem, relationship of both Scripture and Catechetical Lectures). Tradition to the Word of God. This might be profitable for our dialogue 268. As the church grew, the patristic especially since Pentecostal scholars writings illustrate the missionary have sought to identify a distinctive spirit of the Fathers against the Pentecostal biblical hermeneutic and ideologies of their time (Justin, Catholics have been renewed in their Apology) similar to struggles we approach to Scripture since the have today. We see them, through Second Vatican Council. their writings, preparing people to celebrate the great seasons of Lent C. The Witness of the Fathers (Cyril of Jerusalem) and Easter (Hippolytus, Apostolic Tradition). 266. This phase of dialogue was the first We hear their teaching on the proper in which Pentecostals and Catholics celebration and understanding of the jointly studied the teaching and sacrament of baptism (Didache 7, witness of the early post-biblical Irenaeus of Lyon, Proof of the Christian writings, the Fathers of the Apostolic Teaching). We see their church. What benefits have we writing on the intimate relations gained from this? In many ways we between baptism and the reception can see the same challenges facing of the Holy Spirit (Origin, us today, in their personal struggles Commentary on John 6:33). They and in their efforts to ensure that the wrote, of course, on many other apostolic faith is properly taught and aspects of the spiritual gifts and the handed on. In them we witness the life of the church. great work of ensuring the handing on of the Christian faith, from 269. In summary we have seen that there biblical times and cultures to new are patristic texts which can cast centuries and different cultures. light on each of the issues we considered (conversion, faith, 267. We have seen their own personal Christian experience in community, struggles and crises as they seek to discipleship and formation, and follow Christ, and even the role of Baptism in the Holy Spirit). These family in fostering life and faith texts arise from the Fathers’
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reflections on the Scriptures and before Pentecost as a novena of frequently provide insight and prayer for the Holy Spirit aimed at wisdom to contemporary questions the renewal of the church and of and situations. Moreover, they society, the reunification of remain relevant to contemporary Christianity and a “renewal of the experience. The writings of the face of the earth”. Fathers are not library treasures from centuries ago. Their words are 272. For Pentecostals an outpouring of vibrant witnesses to Christians of the Holy Spirit at Azusa Street (Los today, and of every time. Through Angeles) in 1906 marks a significant this dialogue, Pentecostals and beginning of the Pentecostal Catholics have seen together the movement which has grown richness of that witness and can throughout the century, affecting share it with their respective millions of believers. Within the communities today. Catholic Church signs of the Holy Spirit are seen in various 270. This study of the early post-biblical movements: biblical, liturgical, Christian writings, many of which theological, ecumenical, and were written in those early centuries, charismatic, which have developed which some call the Constantinian during the twentieth century era, can be an initial step in dialogue fostering renewal in basic aspects of between us on historical questions Christian faith and life. A certain which are at the root of the culmination of these movements Pentecostal views of Restorationism. resulted in the Second Vatican This important issue awaits another Council which Catholics believe was phase of international dialogue. inspired by the Holy Spirit. At the beginning of the Council, Pope John D. What We Have Learned from Our XXIII prayed that it be a new Contemporary Reflections Pentecost. The Council fostered renewal in faith, prayer, spiritual 271. In the course of our discussion, we life, Christian unity – signs of the have noted a fascinating parallel in presence of the Holy Spirit. In 1989 the different ways our respective the new awareness of the Holy Spirit communities have experienced the was fostered by Pope John Paul II Holy Spirit in the twentieth century. with his Encyclical Dominum et Pentecostals report that on January vivificantem on the Holy Spirit. At 1, 1901 baptism in the Holy Spirit the vigil of Pentecost in 1998 in and praying in tongues broke Rome, the acknowledgment of the through in Topeka, Kansas and abiding presence of the Holy Spirit spread in increasing measure. In led Pope John Paul II, meeting Rome, on that same day, Pope Leo 400,000 members of Catholic XIII entrusted the new century to the spiritual movements, to declare that: Holy Spirit (Veni Sancte Spiritus). “We could say, what happened in Responding to prophetic requests Jerusalem 2000 years ago is renewed from within the Catholic Church, in this square tonight. As the Pope Leo had already written an apostles then, so we find ourselves Apostolic Exhortation in 1895 and together in this Upper Room, full of an Encyclical in 1897 in which he longing and praying for the out- called for devotion to the Holy Spirit pouring of the Spirit”. and recommended the nine days
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273. At one critical point these parallel believe that the recognition of this is impulses found in two different vital for practical ecumenism at the communities began to interrelate and local level between Catholic parishes converge. In 1967, the witness of the and Pentecostal congregations. Pentecostal Movement fostered the initiation of the Catholic Charismatic 275. As we have read and studied the Renewal. The Catholic Church and church Fathers together we have the Pentecostal Movement have had become even more mindful of our contact ever since. The influence of contemporary theological the new ecumenical commitment of responsibilities. Inspired by their the Catholics, as part of the example of combining pastoral care ecumenical movement which the with theological insight, the praise of Second Vatican Council insisted is God with the knowledge of God, and “fostered by the grace of the Holy holiness of life with doctrinal Spirit” (UR 1), helped open the way orthodoxy, we too seek to serve our to a dialogue for mutual respect and respective communities in the same reconciliation between Pentecostals spirit. It is particularly in regard to and Catholics. First running parallel evangelization, discipleship and to and separate from one another, the Christian formation, and openness to Pentecostal movement and the the presence and power of the Holy Catholic Church have had more Spirit that we desire to exercise our contact than previously. They are no theological and pastoral tasks. longer entirely separated. They have begun to interrelate through 276. Our discussions on the nature of dialogue, friendship and co- Christian conversion in the ancient operation; they have engaged each church, and especially on the other in partnership for nearly thirty- relationship between event and five years. process, have illuminated our own understanding of what transpires in 274. In acknowledging the work of the our churches today. We are Holy Spirit in each of our traditions, cautioned against being too quick to we have been better able to learn judge what has or has not taken from each other. Therefore, we are place in the various testimonies and grateful that the renewal and narratives of conversion that we outpouring of the Holy Spirit in the have witnessed in our communities. twentieth century has opened our Most importantly, we see the need hearts and minds to one another. In for a clear call to conversion, a God’s providence we believe that the conversion to Jesus Christ that emergence of Pentecostal / should be at the heart of our Charismatic movements along with proclamation and witness to the the Ecumenical movement in the world. We are well aware that even twentieth century calls us to a in our churches believers need to dialogue between our communions hear this message so that Christian that is spiritual as well as profession may be authentic and may theological. Much of our theological lead to maturity and growth in the engagement with one another Christian life. focused on the implications of our respective views of faith, conversion 277. Likewise we are impressed by the and discipleship for the Christian ongoing life of conversion and life. This is as it should be and we discipleship in the ancient church.
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For all the topics and themes we for the whole church. Our discussion discussed we attempted to reflect on of “Baptism in the Holy Spirit” their significance for our ecclesial focused on this distinctive trait of communions today. It was clear that Pentecostal spirituality which is also the writings of the church Fathers experienced within the Catholic reflect a vibrant exercise of the faith Church. While we did not arrive at a in their churches and a profound theological consensus concerning apprehension of the depths of the Baptism in the Holy Spirit, we do Christian life. Although we differed recognize that the presence and on the importance of the sacramental power of the Holy Spirit, including mediation of grace we can only the charismata, was not unfamiliar to consider their witness as an incentive the ancient church and is a source of for our own churches today to grow renewal for the contemporary in maturity and holiness. We also church. We have learned that while agree that ongoing Christian theological evaluation and formation must be an intentional judgement is necessary, this can only process in our churches, mindful that be in service of the Spirit’s work, for the seed of God’s Word to bear never to quench or grieve the Holy fruit requires openness to that Word Spirit (Eph 4:30; 1 Thess 5:19). and a willingness to respond Together we desire to hold fast to obediently to it in Christian and what is good (1 Thess 5:21) and ecclesial life. follow the Spirit’s lead (Gal 5:25) in the days and years to come. 278. Since both of our traditions value the experience of grace as an important E. Proposals for Future Dialogue dimension of faith and spirituality we have come to appreciate the 280. Underlying these results of our respective charismatic, mystical and dialogue emerge various issues liturgical emphasis of the which we have not yet been able to Pentecostal and Catholic address with the attention they communities. We have also learned deserve and which could serve as that one cannot simply oppose these promising points of departure for two modalities of Christian future dialogue. For example, one experience. Each has some theme dear to the first leaders of the experience of what has traditionally various Pentecostal churches and been prized by the other. This movements was that the recovery of affords us another way forward in Baptism in the Holy Spirit signaled a our dialogue, as “spiritual restoration of the church of the time ecumenism” becomes more and of the apostles. This explanation is more the basis for theological premised upon the judgment that, at conversations. Most of all spiritual a certain point in history after the discernment alerts us to the apostolic age, the original and providential possibilities that God authentic apostolic community fell offers in his freedom and grace into decay and eventually ceased to towards us. exist. Catholics and Pentecostals disagree about such an assessment of 279. Finally, we return to our history. Future dialogue should take appreciation of the outpouring of the up this crucial question of how we Holy Spirit in the twentieth century read history in different ways and which Pentecostals believe is a gift explore why we do so.
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reflection. Whether they can be 281. A second topic which has emerged “resolved” in the sense of becoming from our consideration of Baptism in matters about which we can arrive at the Holy Spirit within the context of consensus can only come to light becoming a Christian concerns the through further dialogue and the nature and role of water baptism, to assistance of the Holy Spirit. But we which could be added those other clearly have much more to talk about ritual actions which Catholics call as we seek to obey the sentiment sacraments and some of which expressed in Jesus’ prayer “that they Pentecostals call ordinances. The all may be one.” present phase of dialogue has recorded some degree of F. A Final Word convergence about the need for water baptism and for participation 284. Finally, each of us has learned a in the Lord’s Supper as part of the great deal about the ways in which full meaning of becoming a the other fosters faith, conversion, Christian. In light of this, the discipleship and formation, clarification of what is normative for understands experience, and the becoming a Christian and/or for Baptism in the Holy Spirit. As we Christian Initiation should be a reflected on the scriptures and to the matter for future dialogue. witness of the early church writers, and as we heard the way our partners 282. Third, we have considered the in this dialogue engage in fostering evidence attesting that one has truly the Christian life in those who come received the Baptism in the Holy to the faith, we recognize in each Spirit. Such evidence is addressed to other a deep commitment to Christ. the Christian community and raises Although Pentecostals and Catholics the question of how the church is may give different emphases on equipped by God to discern aspects of becoming a Christian, authentic graced experience and, by each fosters the Christian life for the way of extension, also authentic glory of God. Knowing this helps orthodox doctrine. The need for overcome misunderstandings or discernment concerning experience stereotypes we may have had about and doctrine naturally raises the each other. It follows that this calls question of the role of authority Catholics and Pentecostals to within the church. examine their conscience about the way they have sometimes described 283. Such issues as these – a one another in the past, for example restorationist view of Christian calling the other a “non-Christian” or history, the nature of sacraments or a member of a “sect”. We have ordinances, and the exercise of found much that we share together. authority within the church, in Although we have significant addition to our varying principles for differences still on some questions, interpreting Scripture– are all we are able because of our study in significant issues raised by our this dialogue, to call one another discussion of the five dimensions of brothers and sisters in Christ. becoming a Christian treated in this phase of dialogue. They remain 285. We hope that this phase of dialogue “unresolved” issues between us has helped this relationship to grow. which still need further serious We ask God’s blessing on our
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continuing dialogue that it will be Rev. Clayton ENDICOTT (Church of God of for the glory of His name. Prophecy, USA/Germany) O (2001) (2003- 2006) Appendix 1: PARTICIPANTS 30 Rev. Harold D. HUNTER (International Pentecostal Holiness Church, USA) P Catholic Participants [1999] Rev. Fr. Kilian MCDONNELL (Co-chair Rev. Ronald KYDD (Pentecostal 1998-2000, USA) (S [1998-2000]; P Assemblies of Canada, Canada) (Co- [1998]) Secretary, 1998) S (1998) P [1998] Msgr. John A. RADANO (Pontifical Council Rev. Philip HILLIARD (Assemblies of for Promoting Christian Unity / USA) God), O (2002) (1998-2006) (Co-chair 2001-2006) (S Dr. Cheryl BRIDGES JOHNS (Church of God [1998-2006]; D [2003, February and [Cleveland, TN], USA) (1998-1999) November 2004, 2006]) Rev. Jackie David JOHNS (Church of God Dr. Ralph DEL COLLE (Marquette [Cleveland, TN] USA) O (1998) P [2002] University, Milwaukee, WI, USA) (1998- Rev. Gary MATSDORF (International 2006) (D [November 2004, 2006]; P Church of the Foursquare Gospel, USA) O [2001]) (1999) Rev. Robert DUGGAN (USA) (P [2000]) Rev. Gary B. MCGEE (Assemblies of God, Mr. Hans GASPER (German Bishops’ USA) (1998-2002) D (February 2004) Conference, Bonn, Germany) (1998-2006) Rev. Francois MÖLLER (Apostolic Faith (D [November 2004]) Mission, Republic of South Africa) (1998- Rev. Fr. William HENN, O.F.M. Cap. 2001, 2003, 2005) (Pontifical Gregorian University, Rev. Steve OVERMAN, (International Rome/USA) (1998-2006) (D [February Church of the Foursquare Gospel, USA) and November 2004, 2006]; P [1999]) (Co-Secretary 1999-2006) Sr. Maria KO, F.M.A. (Holy Spirit Ms. Marta PALMA (Iglesia Mision Seminary, Hong Kong, China/Rome) Pentecostal, Chile) (1999) (1998-2006); (P [2002]) Rev. Stephen PARKER (Church of God of Rev. Fr. Patrick LYONS, O.S.B. (Mary Prophecy, USA) (2002-2006) Immaculate College, University of Rev. Thomas D. PRATT (Assemblies of Limerick, Ireland) (1998-2006) God, USA) (1999) P [1999] Rev. Luis RAMOS, O.P. (Centro de Rev. Raymond M. PRUITT (Church of God Estudios Filosóficos Tomás de Aquino, of Prophecy, USA) (1998-2001) León, Mexico) (1998-2006) Rev. Russell P. SPITTLER (Assemblies of Msgr. Juan USMA GÓMEZ, (Pontifical God, USA) (2002) Council for Promoting Christian Unity, Rev. Matthias WENK (Bewegung Plus, Vatican/ Colombia) (Co-Secretary 1998- Switzerland) P [2000] 2006) (S [1998-2006]; D [2003, February Rev. Huibert ZEGWAART, (Verenigde and November 2004, 2006]) Pinkster - en Evangeliegemeenten, Netherlands) Pentecostal Participants (2001, 2003-2006) P [2001] Rev. Cecil M. ROBECK, Jr. (Co-chair 1998- 2006, Assemblies of God, USA) S (1998- Appendix 2: PAPERS 2006) D [2003, November 2004, 2006]) 1998 Bolton (Canada) Rev. David COLE (Open Bible Church, Dr. Ronald KYDD, Christian Initiation and USA) (1998, 2000-2006) S (2003-2006) D the Baptism in the Holy Spirit: A [2003, February 2004, and 2006] Pentecostal Perspective
30 Fr. Kilian MCDONNELL, O.S.B., The S: Steering Committee Member; D: Drafting Experience of Christian Initiation and Committee; P: Paper given; O: Observer
StuCom 0203uk www.stucom.nl 98. Report international dialogue on becoming a Christian Final Draft October 2007
Baptism in the Holy Spirit in the Early Church 2001 Celje (Slovenia) Rev. Huibert ZEGWAART, Christian 1999 Venice (Italy) Experience in Community: Biblical and Dr. Harold HUNTER, Faith and Christian Patristic Perspectives Initiation: Patristic Literature. A Dr. Ralph DEL COLLE, Christian Pentecostal Perspective. Experience in Community: Catholic Dr. Thomas D. PRATT, A Pentecostal Perspectives Perspective of Faith and Christian Initiation. 2002 Sierra Madre, CA (USA) Fr. William HENN, O.F.M. Cap., Faith Dr. Jackie David JOHNS, Christian and Christian Initiation: Biblical and Formation and Discipleship: Biblical and Patristic Perspectives Patristic Perspectives Sister Maria KO HA FONG, F.M.A., 2000 Vienna (Austria) Christian Formation and Discipleship: Dr. Mattias WENK, Conversion and Biblical and Patristic Perspectives Christian Initiation: Biblical and Patristic Perspectives. Fr. Robert D. DUGGAN, Conversion and Christian Initiation: Biblical and Patristic Perspectives
More documents in English on this Dialogue on www.stucom.nl: 0228uk on www.stucom.nl Baptism in the Holy Spirit - Two Catholic Schools of Theological Interpretation. A section from 0203. (See also 0277, 0277uk, Cardinal Suenens).
0227uk on www.stucom.nl Baptism in the Holy Spirit A longer section of 0203.
0205uk on www.stucom.nl Cecil Mel Robeck on the dialogue. Lecture November 2007, Amsterdam
0002uk on www.stucom.nl EVANGELIZATION, PROSELYTISM AND COMMON WITNESS, The Report from the Fourth Phase of the International Dialogue 1990 - 1997 Between the Roman Catholic Church and some Classical Pentecostal Churches and Leaders
0004uk on www.stucom.nl Some central parts of The Report from the Fourth Phase
0192uk on www.stucom.nl PERSPECTIVES ON KOINONIA, Report from the Third Quinquennium of the Dialogue between the Pontifical Council for Promoting Christian Unity and Some Classical Pentecostal Churches and Leaders 1985 - 1989.
0010 on www.stucom.nl Overview reports (Dutch, English, German). First reports: see http://www.prounione.urbe.it/dia-int/pe-rc/doc/e_pe-rc_pent01.html http://www.prounione.urbe.it/dia-int/pe-rc/doc/e_pe-rc_pent02.html
This is document 0203uk on www.stucom.nl
StuCom 0203uk www.stucom.nl 99.