Tag Archives: Millard Erickson

Millard Erickson on Spiritual Gifts

Theology, ,

Spiritual-Gifts-SermonIn his chapter on the work of the Holy Spirit Erickson surveys the work of the Spirit in the Old Testament and in the life of Jesus, before turning to the work of the Spirit with respect to the commencement and continuation of Christian life. In the Old Testament the work of the Spirit is predominantly understood in terms of the Spirit’s anointing whether for leadership, service or prophecy, and as a sanctifying presence producing the moral and spiritual qualities of holiness and goodness in the lives of those upon whom his presence comes. This work continues in the Christian experience of new covenant believers where the key aspects of the Spirit’s work include illumination, sanctification and empowering. Erickson concludes the chapter with an unconvincing and somewhat ambivalent discussion of the contemporary manifestation of the miraculous gifts.

In my judgment it is not possible to determine with any certainty whether the contemporary charismatic phenomena are indeed gifts of the Holy Spirit. … What we must do, then, is to evaluate each case on its own merits (801).

Erickson’s cautious approach to the topic is not inappropriate though it does require the work of the Spirit to exhibit a degree of rationality and proof that seems unwarranted. Because the kinds of religious phenomena associated with charismatic spirituality can also be explained by appeal to psychological or even demonic causation, caution is in order; nevertheless,

No conclusive case can be made for the contention that such gifts are not for today and cannot occur at the present time….In fact, it may be downright dangerous, in light of Jesus’s warning regarding  blasphemy against the Holy Spirit, to attribute specific phenomena to demonic activity (802).

Nevertheless Erickson immediately continues,

In the final analysis, whether the Bible teaches that the Spirit dispenses special gifts today is not an issue of great practical consequence. For even if he does, we are not to set our lives to seeking them. He bestows them sovereignly; he alone determines the recipients (1 Cor. 12:11). If he chooses to give us a special gift, he will do so regardless of whether we expect it or seek it (802).

I find this statement to be quite unlike Erickson and assume that he can make it only by granting his experience priority over the biblical testimony which he is so scrupulous to follow elsewhere. I cannot imagine him using this rationale with respect to conversion or the preaching of the gospel. No, indeed! Erickson will passionately and persuasively exhort people to believe, to preach the gospel, etc. Paul, of course, does tell the church to earnestly desire spiritual gifts and especially that they might prophesy (1 Cor. 14:1, 39). He exhorts them to seek to excel in the building up of the church for it is precisely for this reason that the Spirit gives the gifts (1 Cor. 14:12; cf. 12:7).

If the Spirit intends that every believer experience his manifestation for the benefit of all, then surely it is something we should prayerfully, humbly and diligently expect and seek. Might it be that we do not experience as much of the manifestation of the Spirit as we might wish precisely because we do not prayerfully expect or seek his presence and activity?

Millard Erickson on the Spirit, Faith & Doctrine

Theology, , , ,

Erickson_MillardErickson’s three chapters on the Holy Spirit are not the strongest section of his work. Nevertheless, in his chapter on the person of the Holy Spirit, he argues effectively on the basis of indirect biblical testimony that the Holy Spirit is a divine personality, at once fully God and fully personal. This is crucial, for the Spirit is the God who in a supremely personal and intimate way, is God with us. “The Holy Spirit is a person, not a force, and that person is God, just as fully and in the same way as are the Father and the Son” (786).

The deity of the Holy Spirit is not as easily established as is the deity of the Father and the Son. It might well be said that the deity of the Father is simply assumed in Scripture, that of the Son is affirmed and argued, whole that of the Holy Spirit must be inferred from various indirect statements found in Scripture (782).

Erickson helpfully provides a thumbnail sketch of the development of the doctrine of the Holy Spirit in the history of theology, moving quickly through the pre-Nicene period to the controversies which resulted in the creedal affirmation of the Spirit’s deity at Constantinople. He notes in passing issues such as the Montanists and the Filioque, treats minimally developments in the medieval and Reformation periods and notes the long period of decline with respect to the doctrine in the eighteenth and nineteenth centuries, “due to a variety of movements, each of which in its own way regarded the Spirit and his work as either superfluous or incredible.” I note with interest his fascinating comment with respect to the first of these movements:

One of those movements was Protestant scholasticism. It was found in Lutheranism, and particularly the branch that derived its inspiration from the writings of Philipp Melanchthon. As a series of doctrinal disputes took place, it became necessary to define and refine beliefs more specifically. Consequently, faith came increasingly to be thought of as rechte Lehre (correct doctrine). A more mechanical view of the role of the Scriptures was developed, and, as a result, the witness of the Spirit tended to be bypassed. Now a Word alone, without the Spirit, was regarded as the basis of authority. Since belief rather than experience came to be viewed as the essence of the Christian religion, the Holy Spirit was increasingly neglected (779).

This problem, unfortunately, persists today—see my post on Paul Helm’s treatment of Calvin’s inner testimony of the Spirit. There are many today who want to establish the authority of Scripture not simply on a doctrine of Scripture, but on an authorised interpretation of Scripture that also presupposes an implicit hermeneutic and application. Erickson is correct to insist that Christian faith cannot be reduced to correct doctrinal belief. This is not to say, of course, that doctrine is unimportant; Erickson would be the first to reject such a view. Good doctrine helps ground, secure and explain our faith intellectually. It protects us in the face of the variety of experiences which we and others have. Nonetheless, this experiential aspect of Christian faith, this reception of the Spirit, is crucial. “Let me ask you this only: did you receive the Spirit by works of the law or by hearing with faith?” (Galatians 3:2).