The Pentecostal Doctrine of Spirit Baptism
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THE PENTECOSTAL DOCTRINE OF SPIRIT BAPTISM: A THEODRAMATIC MODEL, WITH SPECIAL REFERENCE TO THE CONCEPT OF THE IMAGO DEI by C. Elmer Chen A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham April 2017 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT The pentecostal tradition began as an eschatologically-driven pneumatological missionary movement whose identity was shaped by the empowering experience of Spirit baptism. Although characterised by an impulse towards biblically-rooted doctrine as well as an affinity for narrative, the movement has been founded largely on a truncated narrative of ‘Calvary, Pentecost and Parousia’. Previous models of Spirit baptism have not been sufficiently narrative, nor have they engaged with the larger canonical perspective. This study addresses the deficiency by constructing a theodramatic model of the pentecostal doctrine of Spirit baptism, locating it in the context of a canonically-shaped theodrama that is organised around the imago Dei motif. It sets the stage for the drama by developing the Spirit- constituted imago Dei role using the covenantal structure of sonship, shaping and sending, which corresponds to the pentecostal concern for relationship, sanctification and mission, evidenced in the three-stage ordo salutis of Holiness Pentecostalism. The thesis proceeds to trace the plot from creation to the church with attention to the anthropological, Christological and ecclesiological manifestations of the image. Using this dramatic framework, it argues that Spirit baptism is the initiation of God’s new covenant people that recreates them through union with Christ as the Spirit-bearing imago Dei. ii ACKNOWLEDGEMENTS Immeasurable thanks are due to my beloved wife, Carlana, whose love and support through the PhD journey has made this accomplishment possible. Thanks also to our dear children, Josh and Jayla, son and daughter ‘in our image’, who bring boundless joy to my heart. I also want to thank my parents, James and Ruth, whose life-long support is a blessing and an example. I am eminently grateful for the expert supervision of Dr. Mark Cartledge, and for his friendship and advocacy. He has effectively introduced me to doctoral research, coached me in the art of writing Christian theology in a secular context, and persevered with me through his own transition to a new teaching post. Thanks to Dr. David Cheetham, who also provided wise guidance through the later stages of this process. Thanks to my colleagues in the Centre for Pentecostal and Charismatic Studies Seminar at the university, and especially the Constructive Theology group, for participating with me in this laboratory of learning. May all our learning bear much fruit in the service of God’s kingdom. Warm thanks to Pastor Dave Kehler, my father in the faith, and to Pastor Rob Balfour and the leaders and members of Calvary Chapel, Steinbach. Your friendships have refreshed me. Your prayers have sustained me with the very hand of God. I am also grateful to Chrystie Kroeker Boggs, Librarian, and Dr. Terry Hiebert, Academic Dean, for the use of the collection at the Steinbach Bible College Library. Ultimate thanks are owed to the God who made my mouth to speak, who trains my hands to write. May all my words be devoted to the service and praise of your divine majesty. iii TABLE OF CONTENTS 1. Introduction 1 1.1 The Historical Trajectory of the Pentecostal Doctrine of Spirit Baptism 2 1.2 What Does Pentecostalism Offer to the Christian Theological Tradition? 6 1.3 Purpose: Addressing the Need for a Larger Narrative 8 1.4 Method: Towards a Theodramatic Solution 13 1.5 Genre: Constructive Theology 19 1.5.1 The Use of Various Biblical Texts 20 1.6 Outline of the Study 21 2. An Overview of Pentecostal Models of Spirit Baptism 24 2.1 Descriptive Overview 25 2.1.1 Type I: Multi-Staged Empowerment Model 28 2.1.1.1 Myer Pearlman 28 2.1.1.2 Contemporary Pentecostal Denominations 30 2.1.2 Type II: Non-Staged Empowerment Model 32 2.1.2.1 Francis A. Sullivan 32 2.1.2.2 Elim Pentecostal Churches 34 2.1.3 Type III: Sacramental Initiation Model 35 2.1.3.1 Kilian McDonnell 36 2.1.4 Type IV: Non-Sacramental Initiation Model 38 2.1.4.1 Thomas A. Smail 38 2.1.5 Type V: Holistic Models 42 2.1.5.1 Amos Yong 42 2.1.5.2 Frank D. Macchia 44 2.2 Analysis 49 2.2.1 Issues Pertaining to Empowerment 49 2.2.1.1 Purpose and Distinction 50 2.2.1.2 Terminology 52 2.2.1.3 Subsequence 53 2.2.1.4 Repeatability 54 2.2.1.5 Evidential Tongues 55 2.2.2 Issues Pertaining to Initiation 56 2.2.2.1 Sacrament 57 2.2.2.2 The Language of ‘Presence’ 57 2.2.2.3 Experience and Ecumenism 58 2.2.3 Issues Pertaining to Holism 59 2.2.3.1 Spirit Baptism and Christology 60 2.2.3.2 The Holistic Impulse 62 2.2.4 Issues Arising from Frank Macchia’s Model 64 2.2.4.1 The Promise of the Spirit through John the Baptist 64 2.2.4.2 The Spirit and the Kingdom in Gregory of Nyssa 66 2.3. Summary 68 3. Theological Interpretations of the Imago Dei 70 3.1 The Structural Imago 73 iv 3.1.1 Irenaeus 74 3.1.2 Origen 79 3.1.3 Augustine 82 3.1.4 Thomas Aquinas 85 3.1.5 Recent Proponents of the Structural View 89 3.1.5.1 Hans Urs von Balthasar 89 3.2 The Ethical Imago 93 3.2.1 Martin Luther 95 3.2.2 John Calvin 98 3.3 The Relational Imago 101 3.3.1 The Personal Imago 102 3.3.1.1 Emil Brunner 102 3.3.1.2 Vladimir Lossky 105 3.3.1.3 Alistair I. McFadyen 107 3.3.1.4 Robert W. Jenson 109 3.3.2 The Trinitarian Social Imago 110 3.3.2.1 Karl Barth 110 3.3.2.2 John D. Zizioulas 114 3.3.2.3 Evangelical Perspective: Stanley J. Grenz 117 3.4 The Functional Imago 120 3.4.1 Antiochene Fathers 121 3.4.2 Contemporary Feminist Perspective: Lisa P. Stephenson 122 3.5 Analysis 125 3.5.1 Symmetry among the Models 127 3.5.2 Collective Coherence of the Models 128 3.5.3 Analogy and Destiny 129 3.5.4 Critical Concerns 130 3.6 Summary 131 4. Acts 1 and 2: A Covenantal Imago Dei Spirit Anthropology 133 4.1 Act 1: Imago Dei Spirit Anthropology 136 4.1.1 The Dramatic Orientation 136 4.1.1.1 The Language of Imago Dei 138 4.1.1.2 A Covenantal Dramatic Reading 141 4.1.1.3 Summary of the Covenantal Reading 146 4.1.2 Covenant Sonship: Called into Relational Existence 148 4.1.3 Covenant Shaping: Conformed to Spirit-Dependent Righteousness 153 4.1.4 Covenant Sending: Commissioned to Embodied Mediation 158 4.1.4.1 The Content of the Mission 161 4.1.4.2 The Relational Mission 164 4.1.5 The Spirit and the Image 166 4.1.6 Implicit Ontology 171 4.1.6.1 Embodied Communicative Agency 174 4.1.7 Covenant Failure: The Fall 179 4.1.8 Exiled: Status of the Image after the Fall 182 4.2 Act 2: A Covenantal Imago Dei Glory Community 187 4.2.1 Covenant Sonship: Called to Be a Covenant Community 190 4.2.2 Covenant Shaping: Glory-Bearing Communal Way of Life 191 v 4.2.3 Covenant Sending: Embodied Communal Testimony 193 4.2.4 Covenant Failure 195 4.3 Intermission: Alienation, Brokenness and Hope 195 4.4 Summary 196 5. Act 3: A Covenantal Imago Dei Spirit Christology 197 5.1 The Dramatic Orientation 198 5.1.1 Recapitulation and Redemption 202 5.2 The Son’s Status as Imago Dei 207 5.3 Covenant Sonship: Christ’s Paradigmatic Filiation 214 5.3.1 Pre-Incarnate and Incarnate Sonship 214 5.3.2 Affirmations of Christ’s Incarnate Sonship 217 5.4 Covenant Shaping: Christ’s Paradigmatic Obedience 219 5.5 Covenant Sending: Christ’s Paradigmatic Mission 222 5.5.1 The Kingdom of God 224 5.5.2 The Threefold Office: Prophet, Priest and King 227 5.5.2.1 Christ as Prophet 228 5.5.2.2 Christ as Priest 231 5.5.2.3 Christ as King 234 5.6 Summary 237 6. Act 4: A Covenantal Imago Dei Spirit Ecclesiology 239 6.1 The Dramatic Orientation 239 6.1.1 Ascension and Pentecost 241 6.1.2 Union with Christ through the Spirit 242 6.2 The Church as Imago Christi 250 6.3 Covenant Sonship: The Church as the Family of God 252 6.3.1 The Familial Metaphor 253 6.4 Covenant Shaping: The Church as the Temple of the Holy Spirit 254 6.4.1 The Holiness of the Spirit-Shaped Community 258 6.4.2 The Unity Created by the Spirit 261 6.5 Covenant Sending: The Church as the Body of Christ 262 6.5.1 The Church as a Pneumatological Prophetic Community 267 6.5.2 The Church as a Reconciling Community 270 6.5.3 The Church as a Disciple-Making Kingdom Community 272 6.6 Summary 274 7.