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    Menzies Pneumatology 2

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    apostol luis oscar
    ensayo

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    © All Rights Reserved
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    THE DEVELOPMENT OF EARLY CHRISTIAN PNEUMATOLOGY with special reference to Luke-Acts Robert P. Menzies BIBLIOTECA TECLOGICA Apdo. 3071 / 28080 MADRID Journal for the Study of the New Testament, ‘Supplement Series 54 194 244 The Development of Early Christian Pneumatology powerful pneumatic transformation of the recipiemt’s ethi Rather, the proof is an isruption of Spirit-inspired prophetic toall. if the improbable hypothesis outlined above could be estab- lished, serious objections to the thesis that Acts 2.33 represents a Christian counterpart to rabbinic exegesis of Psalm 67 and, as such, presents the gift ofthe Spirit a the essence of the new covenant would dates back to the interpretation , for example, pendent developments! Fuhermor,n the Ps, 67.19 in the New Testament, Eph. 4.8, the Jesus gives are not associated with the new aw written on the hear, rather they are gifts ‘there are ‘no known pre-Christian references to the Messiah bestowing the Spirit” Christology’, pp. 182-83). To speak of Jesus bestowing the Spirit sto atsibute to ‘Jesus the prerogative of 1. Lindars, Apologe (Chapter 11 ‘THE DISCIPLES AND THE SPIRIT: "THE PROPHETIC COMMUNITY 1. Introduction Thave argued that a careful analysis of the Pentecost narrative sup- ports the thesis that Luke consi of prophetic power (producing spe by vine eff reception ofthe Spr «prophetic com: ‘munity empowered for a missionary task. The agenda for this chapter has been set by numerous attempts to Dunn and J. Kremer. Both Dunn and Kremer argue that a thorough examination of Acts reveals that for Luke, the Spirit is more than sim- ply the source of prophetic power. Dunn asserts that for to water baptism, the gift of the Spi Errettung und des Lebens” and not as the source of prophetic power.” In order to evaluate the val A. Duna, Hoty Spirit, p. that Luke presents the git normally associated with C ‘ofthe Spit. 2. Kremer, Pfingstbericht, 246 The Development of Early Christian Pneumatology of Joel 3.1, and thus it is a promi ‘enabling granted to the repentant. 4. See Chapter 9 85.2 above. LL, The Disciples and the Spirit 247 Furthermore, the collocation of baptism and reception of the in Acts 2.38 tells us litte about the nature of the pneumatic gift. it may indicate that for Luke the rite of wi accompanied by the be suggests that even certainly nothing in the te der Errettung ground if it could supposes an inextricable bond between f sins on the one hand and reception of eylov mvesjatog should be shall be “imparted to those who are already converted and baptized’ Tn any case, the most that ean be gleaned from the text is that repentance and wate are the normal prerequisites for reception of the Spirit’ which is promised to every believer. Spire are not baptis (Origins and Early Developmer chichte (Ang ‘Die Taufe ist nach 2,38, Bedingung des Geistempfangs (vel. auch ist nicht an diese Bedin- 248 The Development of Early Christian Pneumatology ‘The evidence outlined above also highlights the i of Dunn's claim that in Acts 2.38 Luke portrays th as a necessary and climactic element in Christian have seen, this cl ortant aspects of the text; and, as I shall esta inconsistent with Luke's usage else- where, most notably in Acts 8.12f. Luke undoubtedly viewed reception of the Spirit as a normal and important experience in the life of every Christian. Acts 2.38 suggests that repentance and water baptism const for receiving the Spirit and it may sugg ter baptism as the normal occasion for reception of the pneumatic gift. However, these conclusions cannot be adduced to support the assertion that Luke viewed the Spirit as On the contrary, they are compatible with my contention that Luke portrays the 2 prophetic enal the importance which Luke attaches to the gift of the S| does not bear witness to the purported integral role which it plays is a reflection of Luke’s conviction that the church is a prophetic community with a missionary task? 2.2, Acts 84-25 problem for those who argue th necessary element in Christian ini 1¢ Samaritans believed the preaching of Philip and were thus baptized by him (v. 12), yet they did not receive the Sj l some time later (v. 15-17), account for Luke's understanding of the Luke considered the Sam be Christians (ie. converted) before they received the can hardly be maintained that he understood the Spirit 10 be ‘The narrative indicates ‘Those advocating a necessary link between reception of the Spirit and baptism/Chri have attempted to mitigate the force of this text in a variety ways, It has been argued that the separation of the f the Spirit from the rit in Acts 8.4f. does not repre ‘corically reliable tradition; rather, the problematic text is the ‘ung gebunden (vg 10, 44-48), See also O. Glombitra ‘Der SchluS der Pen ‘Acta 2:36-40: Bin Beitrag 2um Problem der Predigten in Acta’, ZNW 52 (I p.1IT. LL, The Disciples and the Spirit 249 result of Luke’s moc generally taken ication of his source material, This argument has in reality formed ‘one indissoluble whol ‘These theories have been severely improbable.* In any event, while of ceming how the narrative came to nang und Wandermacht:Erwiigungen zur Tradition und zat lukaischen Redation in Act 8.525, 20 77 (1986), pp. 64-82. Both Bauer- ‘Koch assert that Lake conflated two sources, a record of the missionary ‘of Philip anda report concerning the confrontation between Simon and Peter. ‘Actes des Hiaenchen, Acts, Exegetische Ver- Haenchen, Lake ‘Simon's conversion) into iain order to show the super- ‘rity of Christan miracles over contemporary magical practices, Kasearann, followed by Conzeimann, argued that Luke modified the traditional account of Phil ‘thority of Jerusalem. In this way Luke sought to defend the church of his day Ieretes: “Lukas hat Geschi ie Apostelgeschichte Apg 12), see my comments in Chapter 11 §25. 250 The Development of Early Christian Pneumatology without contradicting his own pneumatology.' Luke does not limit the bestowal of the Spirit to apostles (ef, 9.17) have made the point wi the representatives of . The inescapable conclusio Luke simply did not feel that the text as it stands posed a problem. \dgment is confirmed by the fact that the ‘problem’ passage (vv. 14-17) is filed with themes and language charac ‘Others have sought to ease the tension by describing the course of events narrated in Acts 8.4f, as a unique exception necessitated by a new and decisive tuming-point in the mission of the church: the Spirit ‘was withheld until the coming of the apostles from Jerusalem in order to demonstrate to the Samaritans ‘that they had really become mem- bers of the Church, in fellowship view faces @ number of serious obj to assume that this instance represents torically or for Luke. Nothing in the te and, as we have noted, Luke regularly Second, the explanation offered for this purported exception is highly improbable. It is unlikely thet the Samaritans would need any further assurance of their incorporation into the church after baptism. And, in similar decisive tuming-points the assurance of incorporation int church (as well as the reality itself) is not dependent on contact representatives of Jerusalem (Acts 8.26f; 9.176; 18.24f.) or their 1, $0 also Tumer, ‘Lake and she Spsit’,p. 161. LL. The Disciples and the Spirit 251 bestowal of the Spirit to the newly converted (Acts 11.22-24). Nevere the is theory is accepted, the ‘problem’ posed by the text the event may have been account for Luke's carefully ed, Luke’s a aul or John, emerge from the two positions outlined above are incompatible their respective attempts to tie rec of the S) conversic (Dunn) and baptism (Beasley-Murray) in Luke-Act 1, See Dunn, Holy Spirit, pp. 62-63 and Beas Lampe also acknowledges thatthe hypo! account forall of the evidence and the Lampe, Seat, pp. 69 P.72, notes, however, hin the phenomenon of conversion apart fom the is view is imecoacilable withthe baptism of the Samaritans (ee Dunn, Holy Sprit, pp. 62-63; Beasley-Murray, Baptism, . imposition des Die Apostelgeschiche. Kapltel 1-12, p. 203; Turner, ‘Luke andthe Lampe, Sea, pp. 53,68, 70-78. logy was such that he would have : ‘he Spirit worked inthe lives ofthese people for their salva. tion’ (Bapaism,p. 118). 252 The Development of Early Christian Pneumatology J, Dunn and G.R. Beasley-Murray offer alternative interpretations of ‘Acts 8.4.25. Beasley-Murray argues that Luke * ‘common life of the Chi Murray the noRAi xapé of Acts received the Spirit when they were bay suggests that apostles imparted spiritual Neither of these arguments commends 8 results from the exorcisms and joes not imply possession of the ion be made 2} xvedpa 7d they are equivalent Spirit? Nor can a neat dis 1. Beasley-Murray, Bi views are espoused by 3. argu ‘in the descriptions ofthe life ofthe Sarai 56, 68-70; M. Tamer, ‘Luke and the Spirit’, ‘The true formula is not xveSpa tyiov = ), but nvedjc eno = Holy Sprit + charismata, or more the Holy Spirit bringing and manifesting his coming and presence by charismats” ©. 56) len, pp. 247, 24 . 5. Dunn, Holy Spirit, p. 63; for his argument sce pp. 63-68. LL, The Disciples and the Spirit 253, Xpuor6v simpliciter (v.5) and ig Baaielag 10% Beod (v. 12) sug- Bests ‘Samaritans understood Philip's message in terms of their ” by the the former phrase ‘is always used in Acts of the of pre-Christian expectation’ and the latter, when preached to non-Christians, always refers to the ‘Kingdom of Jewish expecta- tions’.! (2) The Samaritans’ response to Simon betrays a predilection for magic and a general lack of discernment. Luke indicates that their response to Philip was equally term descriptive assent, the phrase éxfotevoa 1 OiAinne (rather i xGptoy) reveals that the Samaritan response was simply an assent of the mind and not reflective of genuine faith. (4) The comparison between the clearly defective experience of Simon and that of the other Samaritans (vv. 12-13) demonsti ‘all went through the form but did not experience the real Dunn’s hypothesis has bee be rejected in view of the: outlined above can be sustai ‘There is nothing in Luke’s account which would suggest that Philip's message was either deficient or mis- understood. On the contrary, Philip is presented as one of the group alluded to in Acts 8.4 who went about ‘preaching the word? (chayredxCéuevor tv Aéyov). Since tv ASyov embodies the content 1. Quotations from Dunn, Holy Spirit, p. 64. 2. Duna, Holy Spirit, p. 66, Ihave omitted reference in my summary tothe com- ‘mens put fort by Dunn in sections () and () ofthe chapter under discussion (IZoly 5 er his argument: the former presupposes the ‘of the Chris- tial response was defective, merely offers a hypothesis concerning why this might have been the ‘ase (Gue to the animosity which exited between Samaritans and Jews they lacked assurance that they were relly accepted : 254 The Development of Early Christian Pneumatology of the kerygma (cf. Acts 2. the full sense’ And there is nothing in the phrases ipvacev abroic rdv Xpor6v (v. 5) and EvayyeAronéve epi Hig Baorhetas cod Ocod Kat tod évspatos "Inood Xprotod (Vv. 12) which would suggest that the Samaritans misunderstood Philip's mes- phrase tov Xpiotév simpliciter appears frequen ian proclamation in Acts and with reference to the central ele- of the kerygma: Christ's death (e.g. 3.18) and resurrection (c.g, 2.31)2 In v. 5, as elsewhere in Acts (9.22; 17.3; 26.23; the phrase serves as a summary of the kerygma.* ‘fig Bacrhelag tod cod Kai tod dvéporog scarcely mean less since it parallels the content of Paul expect the apostles to correct the deficiency through additional teach- ing (Cf, 18.26), yet any reference to such activity is conspicuously absent.$ response of the Sam: mn for magic is i 's ministry (vv. 4-8, 12-13; usage elsewhere: ‘word and sign are comp belong together in the missionary endeavour’. 1. Roloft, Die Apostlges botschaft wird sums ‘Der Inhalt der verkUndigten Hells- sinus technicus der Gemeindesprache Tay. 33; Turner, ‘Luke and the Spirit’ 70. Schneider notes that this phras ‘Lukan description ofthe content of the proclamation (Die Apostelgeschickt, vol 490) 6. Marshall, Acts, p. 158; Turer, “Luke and the S 7. Note the occurrences of ebaryeAiCouat (v 163, sp 164, 2); xnpsase: (v. 5); and which apparent! the publicity, propagandist value of miracle—that which elsewhere inthe NT is dis- paraged” (Jesus and the Spiris,p. attention” as shallow, Luke appear ower of Simon's grip on the people and over it? t Exlotevoay t) rdineg is not ton two tenets, both of which are implies that icant that the object of the verb éxtotevcav is the preaching of Philip (c OiMxxg eécrryehCouve nept. ..) rather than wpiog or Be6. However, the description of Lydia’s conversion ind it Luke equates the message of an ief in God.? Second, ats that motedew (rather than with the llectual assent reached the apostles in tov Réyov 108 Beod (8.14). A of Comelius and his household report is not questioned, ‘we reason to question the former’ 1, Ervin conectly emphasizes the common element ‘he conversion ofthe Samaritans (8.6) and Ly éqewv) to whi 2445). Fora sia Bild des Menschen und zur Sict der Bekehrung bel Lukas (1982), p. 115. 6. Giles, ‘Church Order (Pat 1), p. 197, See also Turner, ‘Lake andthe Spirit’, p. 165. 256 The Development of Early Christian Pneumatology 1. So also Guthrie, New Testament Theology, p. 542: "There was clearly some- thing defective about bot his belief and baptism. ‘of apostasy, and as such, had abandoned his previous (genuine) profession of falth. ‘Soe Ervin, Conversion Initiation, p. 34. LL. The Disciples and the Spirit tthe separation of Spirit in Acts sary link between baptism/Christiz the gift of the Spirit? ‘nites ‘are not called “priest ‘ears between the two events, or that Proposed Qumran rite, Thicring accounts By associating them wi 258 The Development of Early Christian Pneumatology This problem is resolved, however, when we recognize the di e character of Luke's prophetic pneumatology: the intemal contra- een to be remarkably consistent. uke viewed the gift of the Spirit 3.17) as of the same character as the ‘endowment granted to the con- verted which enabled them to participate effectively in the mission of the church. This conclusion is supported by the following considera- emerges from the discussion Spirit does not constitute a Chris- a supplementary gift given to wwe already been incorporated into the com- clear from Luke’s choice of language the assumption that the Samaritans, to prophesy and speak with tongues 8 cf. 241; 1045-46; 19.6). Thus implicit within the narra upon reception of the S| {in metaphorical language drawn from water ing through water and Spirit is notin view. .',p.412 and ‘The Spirit of Power’, pp. 267-68; Luc le théologien, p.253; H. Flender, Saint 132; Pesch, Die Ap 72; Bruce, Book of Acts, p. 181; Schweizer, ‘xvedpa", p. 407 n. 488; Kremer, Pfingstbericht, p.201. 11. The Disciples and the Spirit 259 the prophetic charactor ofthe gift received by the Samaritans is sub- samated by the purl wth he Pens gi which we hate already seen to be a prophetic endowment, and by the phere which Luke ass¢ implicitly) with its rece ” ae i ion (6.6; 13.3; ef, 9.17).! hands also appears in conjunction with the bestowal 19.6; and probably 9.17, However, ¢ often granted apart from the rite (2.38; 10.44) and the rite does not always confer the gift (6.6; 13.3)? This z forms part of a commissioning ceremony. I there- Peter and John incorporate the Samaritans, not into into the missionary enterprise of the church.* This in ich confers the Spirit to representatives of Jerusalem (f. 9.17). 3._ The laying on of hands asa Jewish rite was freq ing of a person fora special task: with the spirit of wisdom as is empl background tothe rite see D. Daut erin, Ephesu: Clin of Universo In Lake 19.9296; Strick Biller, Kommentar ‘tits and ©. Lohse ‘tela’, TDNT, TX, pp. 428-29. ; * Bruce, Book af Acts, laying on of 260 ‘The Development of Early Christian Pneumatology ing the nucleus of Samaritan believers for service mn through the laying on of hands. In this ig on of hands before them. A prophetic communit of missionary activity has been established (cf. 9.31)? a ‘Ananias lays his hands upon Paul and declare reo aBedgé, d aBAevns Ano Ohi 7 Paul’s conversion/call was, without question, of great importance to Luke, for he recounts the event on three different occasions in Acts II. The Disciples and the Spirit 261 the accounts are principally the ierary method.* The various accounts supplement and com- plement one another.’ Thus, any attempt to reconstruct the theological i 262 The Development of Early Christian Pneumatology perspectives which gave rise to the account of Paul's conversion/call recorded in Acts 9.1-19 must also take into consideration the parallel principally an account 22,14-15). Acts 26.12-18 ‘There is abundant evidence of this perspective within the Ananias episode of Acts 9, The account exhibits many features of the ‘commission form’ prevalent in the Old Testament and other Ancient Near Bastemn texts And, although there is ‘question conceming development ofthe wadtion vv 15-16 should be ith reference to Lobfink argues that Luke progressively intensi ‘one to another (he Conversion of St. Pau, pp. 91 Sposielgesclche ‘originally modeled aft

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