Category Archives: Theology

Pneumatologia Crucis – A Thesis

Theology

ThesisCongratulations to Carolyn Tan who last week submitted her Doctor of Theology thesis for examination. Carolyn has been working consistently and diligently for about six years to bring this work to completion. Her thesis asked the deceptively simple question, “What was the Holy Spirit doing at the Cross?” It is an excellent thesis and I hope that it will be well-received by the three examiners. Here is Carolyn’s abstract:

Exploring a cruciform pneumatology
The subject of the gospel of divine-human reconciliation in Jesus Christ is the triune God, and at the centre of this reconciliation is the cross. The Father gives us his Son; the Son is our high priestly sacrifice; what then of the Spirit? Does the Holy Spirit’s work pause between Gethsemane and the resurrection? What does the phrase διὰ τοῦ πνεύματος αἰωνίου (‘through eternal Spirit’) in Hebrews 9:14 mean? This study critically examines the theological perspectives of John Vernon Taylor, Jürgen Moltmann and John D. Zizioulas, from whom three views of a pneumatologia crucis are discerned. First, the Spirit is the ‘bond of love’ between the Father and the Son at the cross, uniting them in the moment of their greatest ‘separation’. Second, the Spirit is the Son’s co-worker, enabler and power throughout the passion. Third, the Spirit unifies humanity to the Son, so that humanity dies, is buried, and rises with Christ. On their own, each perspective has strengths and weaknesses. In particular, the view that the Spirit is the unitive agent within the godhead is problematic because it lacks a strong biblical basis. Karl Barth, who does not directly address the role of the Spirit at the cross, nevertheless provides the intriguing concept of the Spirit as divine Judge (along with the Father and the Son) and specifically the one who carries out God’s full judgement in Jesus Christ, the Elect. Integrating these theological perspectives with an in-depth examination of the manuscript, exegetical and hermeneutical history of Hebrews 9:14, this study proposes that Christ is the pneumatic crucible of the Father – the Spirit empowers the Son and unites humanity to Christ; in Christ, the Spirit executes God’s judgement on humanity; in Christ, sinful humanity dies and new humanity is re-born in the Spirit to become children of God.

Sin Boldly!

Theology, , ,

luther-statueAfter his trial at Worms in April 1521, Martin Luther went into hiding for almost a year. During that time his associates at Wittenberg began implementing practical reforms in the church there. One of Luther’s closest associates, the young Philip Melanchthon, was reluctant to proceed on some matters in case the changes led to sin. Luther wrote to him on August 1, 1521 urging decisive action:

If you are a preacher of grace, then preach a true and not a fictitious grace; if grace is true, you must bear a true and not a fictitious sin. God does not save people who are only fictitious sinners. Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world. As long as we are in this world we have to sin. This life is not the dwelling place of righteousness but, as Peter says, we look for a new heaven and a new earth in which righteousness dwells (2 Peter 3:13). It is enough that by the riches of God’s glory we have come to know the Lamb that takes away the sin of the world (John 1:29). No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day (cited in Hendrix, Martin Luther, 121-122).

We must be careful to interpret Luther’s words correctly lest we suggest he intends us to go on sinning deliberately and flagrantly after conversion. Although it is true he is pessimistic about humanity’s ability to rise above sinful behaviours, even amongst the most devout Christians, his words to Melanchthon are about his reforming activities. If Melanchthon decided to do nothing, chances are he would sin; if he decided to act, chances are he would sin. Luther was encouraging proper action even when a perfect result could not be guaranteed.

Not only does this exhortation provide a useful principle in moral deliberation, it also reveals the depth of Luther’s trust in divine grace, his realistic rather than optimistic view of the human condition, and his understanding of Christian spirituality.

To be a Christian is to be a sinner. If we pretend we are not sinners we cannot be saved because Christ gives his grace to sinners. A Christian is someone who acknowledges their sin, owning rather than hiding or denying it. When his protector, Elector John, died in August 1532 Luther refused to deliver a eulogy: “I will not now praise the Elector for his great virtues but let him remain a sinner like the rest of us” (in Hendrix, 236).

Luther said as much to his friend Spalatin, who brooded over his sins and errors:

Now join with us prodigious and hardened sinners lest you diminish Christ for us. He is not a savior of fictitious or petty sinners but of genuine ones, not only the lowly but also the big and powerful ones; indeed he is the savior of all sinners. My Staupitz consoled me this way when I was downhearted. You can be a bogus sinner and have Christ for a fictitious savior. Instead, get used to the fact that Christ is a genuine savior and that you are a real sinner (in Hendrix, 281).

I find something realistic and comforting in Luther’s approach. He did not go out looking for opportunities to sin: he did not need to. And neither do I. But nor did he shrink away from the reality of his own brokenness, but trusted more heartily in Christ—and found him truly a saviour.

Why Study the Biblical Languages?

Scripture, Theology, , , , , ,

MelanchthonIn her The Roots of the Reformation Gillian Evans devoted many pages detailing the recovery of the biblical languages by the Renaissance and Christian humanists which played a decisive role in the Reformation. Pico della Mirandola (1463-1494) claimed that Hebraei bibunt fontem, Graeci rivos, Latini paludes—“the Hebrews drank from the spring, the Greeks from a river, the Latins from a swamp” (Evans, Roots, 264).

For a thousand years Western Christianity had relied on the Latin Vulgate and the numerous commentaries and glosses that had arisen around that translation. Copyist errors, traditional and philosophical interpretations, and certain translational decisions by Jerome in the fourth century all muddied the waters of biblical interpretation. Hence the humanist and Reformation cry, Ad fontes!—“Back to the sources!”

One of the Reformers, Philipp Melanchthon insisted that learning the biblical languages was essential:

Led by the Holy Spirit, but accompanied by humanist studies, one should proceed to theology . . . but since the Bible is written in part in Hebrew and in part in Greek—as Latinists we drink from the stream of both—we must learn these languages, unless we want to be “silent persons” (Evans, 264).

john1118greekwordle

Likewise Martin Luther, according to biographer Scott Hendrix:

Erasmus need not have worried that Protestant reformers would destroy good scholarship. All the leading reformers were trained in the classics and most had earned advanced degrees. They had no intention of abolishing the study of Greek, Hebrew, and Latin, since the knowledge of those languages helped to make the reformation possible. Writing to a familiar supporter in 1523 Luther emphasized that point:

“Do not worry that we Germans are becoming more barbarous than ever before or that our theology causes a decline in learning. Certain people are often afraid when there is nothing to fear. I am convinced that without humanist studies untainted theology cannot exist, and that has proven true. When humanist studies declined and lay prostrate, theology was also neglected and lay in ruin. There has never been a great revelation of God’s word unless God has first prepared the way by the rise and flourishing of languages and learning, as if these were the forerunners of theology as John the Baptist was for Christ” (Hendrix, Martin Luther: Visionary Reformer, 169).

Luther’s final sentence is well worth considering. I have often repeated to my students a comment my former Greek professor made to me: “If you can learn to read the Scriptures in the original languages you will gain 20-25% additional insight into the text.”

Baptized in the Spirit (Review)

Books, Theology, , ,

Baptized in the SpiritMacchia, Frank D., Baptized in the Spirit:
A Global Pentecostal Theology
(Grand Rapids: Zondervan, 2006), 296pp.
ISBN: 13: 978-0-310-25236-8

Frank Macchia argues that although the Pentecostal emphasis on the Baptism with the Holy Spirit has been marginalised in recent Pentecostal theological reflection, it remains “the crown jewel of Pentecostal distinctives” (20). Nevertheless Pentecostal articulation of the doctrine has remained too narrow, disconnected from the broader contexts of theological and ecumenical reflection. Macchia aims, therefore, to expand the parameters of the doctrine, and to use the biblical metaphor as a lens through which to understand the broader pneumatological vision of Scripture.

Baptized in the Spirit is not a systematic theology in the proper sense of the term, nor an examination of the theology of the Pentecostal movements. Rather, it engages with particular theological loci using Spirit baptism as a starting point and organising motif. The first two chapters provide an orientation and rationale for the study. Macchia identifies four primary reasons for the marginalisation of the doctrine in recent Pentecostal theology. He affirms the Pentecostal desire for the pneumatological renewal of the church, and the understanding of Spirit baptism as an experiential, empowering reality in the lives of individual Christians and churches.

Macchia is clear, however, that Spirit baptism is much more than a singular event in these lives and churches. In its biblical and theological contexts Spirit baptism is a richly textured concept with trinitarian and eschatological dimensions. It refers to the original outpouring of the Spirit by the ascended Spirit-baptizer on the day of Pentecost, by which the triune God redeems a lost world, entering into fellowship and solidarity with it. It refers also to the final eschatological outpouring in which the Spirit is poured out upon all flesh such that the renewed cosmos becomes the dwelling place of God. It is the work of divine grace preceding water baptism that opens and prepares a human life for the reality of God. It speaks, too, of ongoing and subsequent experiences of the Spirit’s presence and power in the lives of individual Christians and churches. Macchia explores these aspects of Spirit baptism in the following chapters, which address Spirit baptism in relation to Christian initiation, Spirit baptism in trinitarian perspective, and Spirit-baptised ecclesiology.

Perhaps the most significant move Macchia makes is to link Spirit baptism with the idea of the kingdom of God, thus providing the doctrine with a powerful eschatological orientation. Just as the metaphor of the Baptism of the Holy Spirit fills out the concept of the kingdom of God, so the idea of the kingdom extends the vision and function of Spirit baptism. Ultimately, the two concepts are co-extensive for Macchia, with the character of the kingdom being understood in christological and pneumatological terms.

Decisively inaugurated in the life, death, and resurrection of Jesus, the kingdom of God becomes a dynamic within history through the outpouring of the Spirit that is directed toward the divine indwelling of all of creation so that all things might be conformed to Christ’s image. … This dynamism has its roots in the fact that the kingdom has to do, not with a place, but rather with life, the life of the Spirit of God (Matt. 12:28; Rom. 14:17), opening up the creation to new possibilities of renewal and hope. The life of the kingdom is the life of the Spirit in which God’s reign actively conquers the dark forces and liberates lives to new hope. It is thus not only a divine attribute but the participation of the creature by God’s grace in the divine nature. Accordingly, it is not primarily about religion but about a life in God, filled with the fruit of the Spirit and dedicated to God’s righteousness on earth (97).

Another significant move concerns Macchia’s understanding of the nature of Spirit baptism, which he characterises as God’s self-gift of all-embracing love.

All of the fractures that have plagued the Pentecostal theology of Spirit baptism can be healed ultimately by an understanding of love as the substance of life in the Spirit, love that fills us to overflowing as a purgative, empowering, eschatological gift of communion and new life (260, emended slightly).

Spirit-baptism is fundamentally a relational event which issues in the creation of the church as a new community with renewed human sociality. Indeed, the Spirit is “the ecclesial Spirit” and Spirit baptism is baptism into an ecclesial dynamic (167). The church is to echo and embody the relationality and open hospitality of the holy Trinity.

The Spirit is the Spirit of communion. Spirit baptism implies communion. This is why it leads to a shared love, a shared meal, a shared mission, and the proliferation/enhancement of an interactive charismatic life. Spirit baptism thus implies a relationship of unity between the Lord and the church that is not fundamentally one of identity but rather communion. … Spirit baptism has a relational structure that has communion at its essence, the communion of self-giving love (156-157, 160).

Macchia makes the implications of this quite clear:

The self-giving God of Spirit baptism produces a self-giving people in mission. The God who seeks to save the lost produces a people who do the same. To love God is to be shaped by that love so as to share its affections and passions (264).

The love which shapes the life of the Spirit-baptised includes both love for God and love for others. Perhaps pre-eminently, it is an experience of the love that God has for us: “the love of God is poured out into our hearts by the Holy Spirit” (Romans 5:5)—a verse cited by Macchia more often than any other, including Matthew 12:28, 1 Corinthians 12:13, Acts 1:8 or Acts 2:4.

This focus on Spirit-baptism in terms of divine love can save the Pentecostal church from forms of triumphalism that neglect the reality of suffering and the necessity of solidarity with and ministry on behalf of those who suffer. The power with which the church is endued is the power of love manifest and made known in the suffering love of Christ. “Spirit baptism as an experience of empowerment is not just renewed energy to do things for God. It is rather the power of self-transcending, self-giving love” (281). The tongues of Pentecost were “a broken speech for a broken body of Christ till perfection comes” (281). Understood in terms of love, Spirit-baptism can become an ongoing and repeated experience in which believers are caught up ever and again into the love of God. If this understanding is correct, then Spirit-baptism may also function as a continual source of renewal for the church.

In my estimation Macchia has successfully expanded the boundaries and understanding of Pentecostalism’s “crown jewel,” and in so doing has made a welcome contribution to Pentecostal and ecumenical theology. While I am not yet convinced that the biblical metaphor of Spirit baptism can function as the organising principle of a comprehensive systematic theology, Macchia has demonstrated that it may shine new light on old doctrines.

Macchia’s Pentecostal roots are clearly displayed in the biblical orientation of his work; hardly a paragraph goes by without a biblical reference. Nevertheless, his most prominent interlocutors are not other Pentecostals (although they are not ignored), but Moltmann, Volf, Küng, and documents of ecumenical consultations. His work represents a considered attempt to draw Pentecostal theology from the margins toward the centre of the ecumenical theological enterprise. In the process some aspects of the classical Pentecostal doctrine are sacrificed. There is no discussion of the gift of tongues as a devotional practice, let alone as “the initial evidence” (though see pp. 212 and 281), although it does symbolise the unity of the church in the midst of its increasing diversification. Whereas classic Pentecostals insist that the Baptism with the Holy Spirit is separate from and subsequent to conversion, Macchia insists that no separation is possible, although he does keep a form of subsequence, whether in terms of the believer’s experience of the Spirit’s presence, or as ongoing experiences of the Spirit’s “coming” throughout the Christian life. It is surely no accident that the final climatic section of the book is titled “Spirit Baptism as Love’s ‘Second Conversion’” (280).

I do not want us to lose our emphasis on the experience of the baptism in the Holy Spirit as something that Christians should expect in the life of faith at some point during or after their acceptance of Christ as Lord and as an ongoing experience of charismatic enrichment. The experience of the baptism in the Holy Spirit can be a renewal of faith, hope, and love as well as an enhancement of power for mission. It is an enhancement of our conversion to Christ but also a “second conversion” that turns us in Christ’s love toward the world in prayer for its renewal and in our participation in God’s mission. … The Pentecostals ask us to experience a foretaste of that glory in the here and now as a force for renewal in the Christian life and the life of the church. I think we should listen (282, original emphasis).

Baptized in the Spirit 7 (Frank Macchia)

Books, Theology, , ,

Baptized in the SpiritChapter Six: The Spirit-Baptized Life

Macchia’s final chapter provides his overarching definition of the Baptism with the Holy Spirit: it is a baptism into divine love (258). Indeed, the climatic section of the whole work is “Spirit Baptism as Love’s ‘Second Coversion’” (280).

All of the fractures that have plagued the Pentecostal theology of Spirit baptism can be healed ultimately by an understanding of love as the substance of life in the Spirit, love that fills us to overflowing as a purgative, empowering, eschatological gift of communion and new life (260, emended slightly).

In Spirit-baptism God does not simply give us something or some spiritual gift or benefit; God gives himself. Spirit-baptism is God’s self-gift as all-embracing love. The transcendent God is also personal and communicative. Just as the God of Jesus Christ gave without reservation in the incarnation, so at Pentecost God has given all that God is.

The God of Pentecost self-imparts in abundance and limitless expanse in witness to Christ, reaching out to all flesh in forces of liberation, reconciliation, and communion. What is self-imparted is divine love, a love that bears all things, including our sin, sorrow, and death. The God of Spirit baptism is the “crucified God” (262).

Macchia makes the implications of this quite clear:

The self-giving God of Spirit baptism produces a self-giving people in mission. The God who seeks to save the lost produces a people who do the same. To love God is to be shaped by that love so as to share its affections and passions (264).

The love which shapes the life of the Spirit-baptised includes both love for God and love for others. Perhaps pre-eminently, it is a transforming experience of the love that God has for us: “the love of God is poured out into our hearts by the Holy Spirit” (Romans 5:5)—a verse cited by Macchia more often than any other, including Matthew 12:28, 1 Corinthians 12:13, Acts 1:8 or Acts 2:4.

This focus on Spirit-baptism in terms of divine love can save the Pentecostal church from forms of triumphalism that neglect the reality of suffering and the necessity of solidarity with and ministry on behalf of those who suffer. The power with which the church is endued is the power of love manifest and made known in the suffering love of Christ. “Spirit baptism as an experience of empowerment is not just renewed energy to do things for God. It is rather the power of self-transcending, self-giving love” (281). The tongues of Pentecost were “a broken speech for a broken body of Christ till perfection comes” (281). Understood in terms of love, Spirit-baptism can become an ongoing and repeated experience in which believers are caught up ever and again into the love of God. If this understanding is correct, then Spirit-baptism may also function as a continual source of renewal for the church.

“That Pretentious Business”

Theology, ,

Luther by Lucas CranachScott Hendrix notes Martin Luther’s comments on holiness from a sermon by Luther given on June 24, 1525.

The greatest holiness one could imagine drew us into the cloister. . . . We fasted and prayed repeatedly, wore hair shirts under woolen cowls, led a strict and austere life. In short, we took on a monkish holiness. We were so deeply involved in that pretentious business that we considered ourselves holy from head to toe.

Luther had lived as a monk for 16 years by the time he was excommunicated in 1521. Nevertheless, he came to see that monastic holiness was an unattainable goal. Luther ultimately sought a less demanding and more merciful Christianity, says Hendrix, which would liberate people from anxiety about reaching heaven and redirect their concern toward others in place of themselves (in Scott Hendrix, Martin Luther: Visionary Reformer,  27, 13).

In an earlier letter, written to George Spenlein, another monk, Luther said, “Beware of aspiring to such purity that you will not wish to be looked upon as a sinner, or to be one. For Christ dwells only in sinners” (April 8, 1516, cited in Hendrix, 47).

Baptized in the Spirit 6 (Frank Macchia)

Books, Theology, , ,

Baptized in the SpiritHaving outlined his approach to ecclesiology, Macchia continues his discussion by considering three classic biblical metaphors for the church in their relation to Spirit-baptism: the church as the people of God, the body of Christ, and the temple of the Holy Spirit. The Baptism with the Holy Spirit serves to distinguish the old and the new people of God, forms the church as the body (and bride) of Christ, and continually adds new members to it. The Spirit-filled body and temple is a missional entity, testifying in the world to an alternate—eschatological—reality.

The Spirit-filled temple reaches in priestly ministry and prophetic witness for the four corners of the earth in order to foreshadow the coming new creation as the final dwelling place of God. … The church as the temple of the Spirit becomes the harbinger of the sanctification of creation into the very image of Christ as God’s dwelling place to the glory of God (204).

Turning from the classic metaphors to the creedal marks of the church, Macchia identifies a variety of ‘marks’ which have been used by various groups in Christian history to describe the nature and activity of the church. He suggests that all these various marks are mutually supporting and informing lenses through which the classical marks—the church as “one, holy, catholic, and apostolic”—have continuing relevance. Macchia views the marks as describing the eschatological people of God, and therefore as a vision to be pursued and embodied by the church in the present, in discipleship, service, and witness.

The classic marks are not replaced by these other ‘marks’ but are qualified and read through these others as lenses. The marks as eschatological gifts of the Spirit bestowed by Christ are also goals in which we are constantly to be renewed and toward which we strive (209).

Understanding the marks in the light of Spirit-baptism provides interesting insight into the nature of the church. The unity of the church is not uniformity or the formation of one “world-church,” but communion in the midst of an increasingly diversifying plurality of Christian experience and expression, though within a common confession. The tongues of Pentecost bear witness to this dynamism, so that “the unity of Pentecost is thus not abstract and absolute but rather concrete and pluralistic” (218). This is a unity that “respects and fulfills the scattering and diversification of peoples from Babel. Otherness is not denied but embraced in this differentiated and complex unity of the church at Pentecost” (218). Thus the church embraces the tensions of diversity, respecting others and avoiding uniformity or conformity.

The holiness of the church is secured by the Holy Spirit who mightily indwells it as the presence of a holy God who transforms his people. The church is sanctified through the gospel, its members through their incorporation into the holy community, and by being set apart for a holy task. They are continually being transformed as they live in accordance with Word, Spirit and the community.

Macchia understands catholicity in terms of “fullness” rather than universality, and discusses the term in a sense analogous to his discussion of unity. The Spirit blesses the church with a rich variety of spiritual, historical, denominational, and cultural gifts, no one group or church being the true fullness all on its own. Here Macchia also discusses the ecumenical challenge, as well as what he calls the “Catholic claim.”

We cannot discuss catholicity in avoidance of this Catholic claim. It must be taken seriously. We must ask whether or not we are guilty of gazing so intently on the pneumatological constitution and eschatological fulfillment of catholicity in the new creation that we are blind to the christological institution of the church and its historic continuity as the visible body of the faithful. I believe that Küng is right that there is historical validity to the “mother church” idea. The Roman Catholic Church has a certain “parental” role in the family tree of the Christian church in the world (227).

He continues, however:

Suffice it to say here that the “mother” Catholic Church belongs herself to a heritage in the outpouring of the Spirit to which she is as accountable as any of us and on which she can, in my view, lay no privileged claim. We as her children and grandchildren respect her role in history in passing on to us a precious heritage in the form of witness. But our reception of this witness draws us to the same source from which she has received it and must continue to receive it. There are thus limits to how far one can stretch the metaphor of her maternal role in relation to us (228, original emphasis).

A Spirit-baptized view of apostolicity understands it in terms of leadership and mission. Apostolic succession is a characteristic of the whole church and not simply one office in it. “If Pentecostalism is anything,” says Macchia, “it is ‘apostolic’ by intention. Its original mission was dedicated to the ‘apostolic faith,’ and many Pentecostal churches around the world since then have raised the banner of ‘apostolic’ quite high” (229). The whole church shares the original faith, experience and mission of the earliest apostles and the churches they founded (230). Just as the Spirit led and gifted the original churches, so the Spirit continues to supply the church with guidance and gifts for its contemporary mission.

Macchia concludes his ecclesiological reflections with consideration of the sacraments, and “marks” more specifically associated with the Pentecostal churches—charismatic fullness and preaching. Sacraments and spiritual gifts are means by which the Spirit’s gracious presence is mediated to and experienced in the church and the world. Water baptism can only be understood in relation to Spirit-baptism: the two are inseparable, even if in one’s experience, one is not conscious of this relation (249). Macchia thus maintains the unity of Spirit and water baptism, while still allowing space for distinction between the two in terms of one’s experience. So, too, the heart of the sacramental meal is the epiclesis in which the Spirit’s presence and work in invoked. Too often, however, the liturgy “does not linger over this. It does not wait for this to happen” (253). Macchia therefore argues for a more interactive liturgy whereby participants are encouraged to “open up to deeper experiences of divine infilling than they might be prone to have if sitting in isolation on a pew” (254).

We should shift the focus from the transformation of the elements to Christ’s participation by the Spirit in the communal act and our communion with him and one another by means of the same Spirit (255).

Social Justice and Christian Faithfulness

Culture, Theology, ,

alysia-harris2Our new little small group read “Justice is more than a political issue now—it’s a spiritual one.” Alysia Harris is an award-winning poet whose poems “come from a love for the world and from a desire to see it transformed” (from her web-page). She is also an educator, scholar, and activist. Until now, I had not heard of her, but some of the lines of poetry on her homepage are extraordinary:

Obese as the night sky is, its greed does not outweigh the first mouthful of dawn.

We ain’t no Medusas here but each one of us got a stare that could cut glass.

I like much of what Alysia has said, including her (very radical) commitment to reconciliation, and to acting locally and relationally, her recognition that the state is not our liberation, and her conviction that social justice must “be done” through a theological lens.

I would have liked to see more about the church, the community of Jesus, as the place where those commitments are to be realised – if we are to “turn again to” and follow the way of Jesus. And I cannot help but wonder if making Christian faith a subset of “my identity” will ultimately subvert the gospel – if “I” rather than Christ remains the centre of my identity and agency (see, e.g. Gal. 2:20; Phil. 1:21; 3:20).

There are important issues here, including the slippery relation between Christian faithfulness and progressive politics. (See my recent post on Relevance or Resilience).

Baptized in the Spirit 5 (Frank Macchia)

Books, Theology, , , ,

Baptized in the SpiritChapter 5 Toward a Spirit-Baptized Ecclesiology

At 101-pages, this is easily the longest chapter in the book. The first half of the chapter is devoted to a number of sections in which Macchia details the approach he takes to ecclesiology, before an exploration of the classic marks of the church, and a consideration of preaching, sacraments and charismatic fullness as additional marks of the Spirit-baptised church. “The central thesis of this chapter is thus that Spirit baptism gave rise to the global church and remains the very substance of the church’s life in the Spirit, including its charismatic life and mission” (155, original emphasis).

Macchia begins with two sections that argue for a relational ecclesiology, in which koinonia is the central motif. The Holy Spirit is the mediator of communion both within the divine trinity and between God and humanity. Spirit-baptism is fundamentally a relational event which issues in the creation of the church as a new community with renewed human sociality. The church is to echo and embody the relationality and open hospitality of the holy Trinity.

The Spirit is the Spirit of communion. Spirit baptism implies communion. This is why it leads to a shared love, a shared meal, a shared mission, and the proliferation/enhancement of an interactive charismatic life. Spirit baptism thus implies a relationship of unity between the Lord and the church that is not fundamentally one of identity but rather communion. … Spirit baptism has a relational structure that has communion at its essence, the communion of self-giving love (156-157, 160).

Thus, “Baptism in the Spirit is baptism into an ecclesial dynamic, the ecclesial Spirit” (167, original emphasis). The church, grounded in the gift of the Spirit, is a network of “graced relationships,” a foretaste of the redemption to come. The ecclesial Spirit sanctifies and transforms us. The power of the Spirit for witness is not some external naked energy which comes upon the church for mighty works, but is primarily “the power of love at work among us” (177).

Koinonia is not simply a matter of redemption, for human being is ontologically relational—this is part of what it means to be in the imago Dei. Yet this relationally has been decisively distorted by sin. In redemption, the self is not obliterated but renewed. Macchia develops a relational and ecclesial anthropology in which the dialectic of the self-in-relation and the self-in-solitude (before God) constitutes true and free human being, and which issues in non-oppressive relations. Spirit-baptism decentres the self, renewing and re-establishing it on a new foundation in the love of God.

The Spirit is the one in the many. This Spirit brings people into the common life of the divine communion in a way that does not abolish their otherness but rather enhances and fulfills it. They are stripped of their self-centered tendencies and liberated to be all that they were meant to be in the midst of their uniqueness (176).

A second set of sections deals with problematic matters in ecclesiology, the challenge of pluralism on the one hand, and the relation of church and kingdom on the other. With respect to the challenge of pluralism, Macchia insists that the claim of the church is grounded in the resurrection of Jesus Christ, who, as the risen and ascended Lord, is the Spirit-Baptizer, the one alone who can and does bring us into fellowship with God. His gift of the Spirit demonstrates and confirms his deity, and hence his uniqueness and pre-eminence.

Yet, the Pentecost event is also inherently and radically plural and inclusive—as witnessed in the gift of tongues from all nations. Thus, the church also is a plural and inclusive company, rather than a hierarchical and domineering institution. Macchia insists that ecclesiology must be both christological and pneumatological. To emphasise only one side or the other is to lose the dynamic of the church which is grounded in the pre-eminence of Christ as the saving revelation of God, and/or the diversity and relationality of the church grounded in the baptism of the Holy Spirit.

At Pentecost, the legitimate reaching for God implied in various cultures and religious expressions finds fulfillment in the grace of God revealed in the crucified and risen Christ as the one who imparts the Spirit in the latter days. Their differences and past histories are not dissolved but affirmed and granted a new loyalty and a new direction. In the process all idols are forsaken and the cultures are pruned. But the critical pruning is demanded of the church as well. Though the church is the central locus of the kingdom of God in the world, the church is also a loving fellow traveler with the world’s religions while pointing them to the superiority of Christ. Spirit baptism can be developed so as to respond to [the] critique of ecclesiastical superiority in the world but in a way that rejects [the] reduction of Jesus to simply one symbol of the sacred among others (188).

The offence of the Christian claim remains:

Drawing the boundaries of the Spirit Baptizer to Christ alone is exclusivistic Christologically, but…we deal here with an exclusivism of Christ “and not with the self-serving principle of sectarianism.” It is an exclusivism of the one who is uniquely inclusive on the ecclesiological level. … There is simply no way of eliminating the risen Christ as the Spirit Baptizer from the gospel without affirming another gospel (189, original emphasis).

Finally, Macchia argues that the relation of the church to the kingdom must be understood dialectically, whereby there can be neither separation nor identification of these two realities. The church is not the kingdom, but is established by the kingdom as its witness and sign (191-192; cf. 165).

There is no critical dialectic between Jesus and the Spirit. He is the king and the Spirit the kingdom. But, as noted above, there is such a dialectic between the Spirit/kingdom and the church. Thus, the church is not the final word but a penultimate witness to the word of the kingdom who is Christ (192).

Indeed, Macchia suggests that the church will ultimately “exhaust” its purpose when in the eschaton it is “caught up in the more expansive new Jerusalem” (166). This eschatological reserve, together with the knowledge that the church is the church of the Crucified, helps keep the church from being triumphalist. Any continuity between the kingdom and the church is established as a gift by divine grace and is never the possession of the church in itself. The church may strive toward the kingdom, but does so in a spirit of repentance, witness and obedience (197).

Baptized in the Spirit 4 (Frank Macchia)

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Baptized in the SpiritChapter Four: Spirit Baptism in Trinitarian Perspective (Cont’d)

Macchia considers the Baptism with the Holy Spirit in its trinitarian dimensions, first by reflecting on the significance of Jesus as Spirit-baptiser for an understanding of his divinity. Macchia suggests that Jesus’ resurrection alone is not sufficient to assert his divinity, but that his role as Spirit-baptiser also supports this claim, for only God can give God (110-111). If the risen Jesus gives the Spirit who is also God, then Jesus, too, must be divine. He was raised to be the Spirit-baptiser, the one who give the life-giving, life-transforming eschatological Spirit.

Without the role of Jesus as the one who bestows the Spirit, his resurrection would have lost its eschatological goal and the relationship of Jesus to his heavenly Father would have lost its strongest clue (111).

Second, BHS is itself a trinitarian act, being the inauguration and advancement of the cosmic and eschatological reign of the Father by the Son and in the Spirit. Through Jesus Christ, the breath of the Father is proceeding to all creation animating and renewing it that it may return to the Father in the Spirit and through Christ. In Spirit-baptism the triune God opens his life to embrace, gather and indwell the creation. Macchia is clearly influenced by Moltmann in this discussion as he grounds his discussion of the triune life in the biblical narrative of Jesus’ life, and adopts a relational view of the trinity.

Spirit baptism accents the idea that the triune life of God is not closed but involved in the openness of self-giving love. … The reign of God comes on us through an abundant outpouring of God’s very Spirit on us to transform us and to direct our lives toward Christlike loyalties. From the trinitarian fellowship of the Father and the Son, the Spirit is poured out to expand God’s love and communion to creation (116).  

Macchia attempts to side-step the question of the inner life of the triune God (125), but still favours a social trinitarianism that yet maintains an economic monarchy of the Father in which the “Son and the Spirit share the monarchy of the Father in mutual dependence and working in a way that implies the Father’s dependence on them as well. … Spirit baptism in the context of the inauguration of the kingdom of God means that the Father’s divine monarchy is not abstract but mediated by the Son and the Spirit in the redemption of the world” (124). God the Trinity is open to the world including human suffering:

In Spirit baptism, God seeks to tabernacle with creation in empathy with the suffering creation and toward its final liberation. After all, the Spirit of Spirit baptism is the one who groans with the suffering creation for its eventual liberation through Christ. Spirit baptism reveals profoundly what is implied in the incarnation and the cross (126).

Macchia brings this long chapter to a conclusion by considering Spirit-baptism in relation to the primary elements of Christian life which he identifies as justification, sanctification and empowerment. Although “Spirit-baptized justification” includes an alien element—that is, the gift of righteousness given to the believer by God ever remains grounded externally in Christ as his righteousness rather than our own—Macchia’s emphasis falls on justification’s transformative elements: through faith in Jesus the believer receives the Holy Spirit and so is united with Christ, is granted the imputation of his victory over sin and death, and thus participates in the new creation. Justification, in Macchia’s vision of the Spirit, is not simply a legal or forensic act which leaves believer unchanged, but includes the regenerating and sanctifying work of the Spirit. To be justified is to be “righteoused” by God (130). The “righteousness” involved in justification is a liberating and redemptive concept that reorders life toward justice and mercy (132).

Justification loses connection with the full breadth of its concrete substance in the life of Jesus as the Spirit-anointed Inaugurator of the kingdom of God if it is defined essentially as an abstract declaration realized in a juridical transference of merits (138).

Justified existence is thus pneumatic existence, Spirit-baptized existence. … In the here and now, the righteousness of justification produces a life dedicated to the reign of God on earth, to the weighty matters of the law, to reconciled and reconciling communities of faith, and to the justice and mercy of God in the world (139).

Turning his attention to “Spirit-baptized sanctification” Macchia insists that justification and sanctification are not two sequential aspects of Christian life, but the entirety of Christian life portrayed by one or the other of these two overlapping metaphors (140). Spirit-baptized sanctification concerns participation by the Spirit in the consecration of Jesus to the Father for the world, in solidarity with their misery. Sanctification refers primarily to an objective accomplishment through the Spirit as a sanctifying presence.

Like Jesus, the disciples were sanctified for faithfulness in the world and not for escape from the world (Jn. 17:15-16). Their sanctification and consecration was unto a holy purpose that required their engagement with the world, not their avoidance of it. If Jesus fulfilled all righteousness by bearing the burdens of the sinners, how can we interpret kingdom sanctification as an avoidance of the sinners? (143-144)

Finally, “Spirit-baptized witness” concerns charismatic or vocational empowerment for the service and witness of the kingdom. If sanctification implies being set apart for a holy task, empowerment is being granted the capacity for the fulfilment of it.

The sanctifying work of the Spirit needs to be released in life through powerful experiences of renewal and charismatic enrichment that propel us toward vibrant praise, healing reconciliations, enriched koinonia, and enhanced gifting for empowered service (145).

Macchia rightly identifies this idea as an essential aspect of the Spirit’s work in Christian life, and a particular contribution Pentecostalism can make to the wider Christian family. Christian initiation must include, says Macchia, a sense that the grace of God gifts Christians for ministry and mission (151). “There is no Christian initiation by faith and baptism in the full sense of the word without some sense of commissioning to service” (156). In this respect, Spirit-baptism as the initiation of Christian life indicates the inherently missional character of Christian identity. Nevertheless, the work of the Spirit is not simply initiatory but progressive and eschatological. Therefore, Christians may and indeed must, continually seek for a greater fullness of the life of the Spirit, anticipating fresh experiences of the Spirit’s sanctifying and empowering presence, so that they might truly participate in the life of God’s kingdom.