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Over 1800 words, but only 33 of them are quotes from the Bible. But none of these Bible quotes were employed to document the author's assertions. And there were many assertions, stated as if they were unvarnished truths.
Over 1800 words, but only 33 of them are quotes from the Bible. But none of these Bible quotes were employed to document the author's assertions. And there were many assertions, stated as if they were unvarnished truths.
In reality, the author wanders around searching for a point. She seems to want to refute Pentecostalism, spending a great deal of time on it, but this is only a rabbit trail. We are guessing, but we think she wants to tell us that receiving the Holy Spirit at salvation is enough, and more of Him is not possible. Which makes Pentecostals heretics.
Or Calvin/Reformed something.
We do not intend to defend Pentecostals. Nor do we intend to mock or denigrate the author. We are here to examine her deficient writing.
We must deem this Bad Bible Teaching.
“As the Lord put on the body, leaving behind all principality and power, so Christians put on the Holy Spirit, and are at rest.” — St. Macarius the Great, “Spiritual Homilies” (Homily 26)1
A Brief Introduction to Historical and Contemporary Charismaticism (The author begins off-topic, and will continue on for a long time.)
In 1906, at 312 Azusa Street, Los Angeles, California, a series of Pentecostal revivals took place. Characterized by their boisterous and nearly riotous nature, these revivals consisted of altar calls, mystic healings, and above all, the speaking of “heavenly tongues” as a manifestation of the “baptism” of the Holy Spirit. These events and practices were considered to be evidence of a mass “pouring out” of Holy Spirit power causing its leaders and participants to refer to it as a “second Pentecost,” taking after the words of Christ when He promised to pour His Spirit upon His people. (The author employs scare quotes to prejudice the reader.)
These revivals contributed greatly to the rise and flourishing of Pentecostal denominations in North America, which in turn spread the Pentecostal doctrine that believers do not possess the Holy Spirit until they are “baptized” in Him, (This is absolutely false. Pentecostals do believe that they receive the Holy Spirit at salvation, but they also believe in a second blessing where one receives the filling of the Holy Spirit.)
made manifest by speaking in tongues. What is particularly troubling about these events is that it was not the first nor last example of this misconstruction of the Person of the Holy Spirit, (Will the author demonstrate this assertion? From the Bible? Nope.)
but merely one incident in a pattern of the perpetuation of this problematic Holy Spirit doctrine.
The first recorded incident that was addressed by the catholic church occurred during the second century: around the year AD 156, a man named Montanus began a movement of “ecstatic prophecy” that was also characterized by the claim to continued revelation through visions, the speaking of a mysterious, but allegedly heavenly language, and an emphasis on the apostolic gifts of the Spirit (There is no such thing.)
The first recorded incident that was addressed by the catholic church occurred during the second century: around the year AD 156, a man named Montanus began a movement of “ecstatic prophecy” that was also characterized by the claim to continued revelation through visions, the speaking of a mysterious, but allegedly heavenly language, and an emphasis on the apostolic gifts of the Spirit (There is no such thing.)
as characterized during Pentecost.2
This movement can be considered the first charismatic movement recorded in the Church. It was considered fundamentally heretical because of how it denied the closed canon with a desired continuation of divine revelation, (Well, no. The church, in particular Tertullian, accepted Montanus for over 20 years. But,
This movement can be considered the first charismatic movement recorded in the Church. It was considered fundamentally heretical because of how it denied the closed canon with a desired continuation of divine revelation, (Well, no. The church, in particular Tertullian, accepted Montanus for over 20 years. But,
"It was not until 177AD that the church began to deliberately speak out against the practices of Montanus and his followers. The bulk of the refutation focused on the content of their prophecies and the manner in which they prophesied. The first critique labeled against Montanus was how atypical his prophetic utterances were:
"'…this person was carried away in spirit; and suddenly being seized with a kind of frenzy and ecstasy, he raved, and began to speak and to utter strange things, and to prophesy in a manner contrary to the custom of the Church, as handed down from early times and preserved thenceforward in a continuous succession.'— Asterius Urbanus, The Extant Writings
"NOTICE HOW THE CRITIQUE IS NOT TO DENY THE EXISTENCE OF PROPHECY, BUT TO PROPHECY IN A WAY THAT IS INCONSISTENT WITH WHAT WAS TYPIFIED IN THE CHURCH.
"If the gifts of the Spirit had ceased with the Apostles, this would have been an appropriate time to state as much. That Asterius does not claim the gifts have ceased goes a long way to demonstrating that the gifts were fully alive and well in the everyday functioning of the church over 100 years after the last of the twelve Apostles had died."
The problem was not that the Montanists prophesied, it was the manner in which they did it.)
and was ultimately born of a complete misconstruction of the gifts and administration of the Holy Spirit. Local synods and councils declared Montanus to be a heretic, and in the fourth century, the Council of Constantinople ecumenically and formally declared Montanism and its followers to be heretical.3 (!!! Centuries later?)
Post the fourth century, the writing of the Athanasian Creed revealed more attention to preserving the doctrine of the Holy Spirit, and so the cycle of improper Holy Spirit doctrine continued, culminating in modern day Pentecostal and charismatic movements, a western movement that mirrors Montanism almost exactly.
Post the fourth century, the writing of the Athanasian Creed revealed more attention to preserving the doctrine of the Holy Spirit, and so the cycle of improper Holy Spirit doctrine continued, culminating in modern day Pentecostal and charismatic movements, a western movement that mirrors Montanism almost exactly.
Modern Day Development of Montanism (The author continues her rabbit trail...)
In a book review written on three volumes concerning Montanism and the claim to prophecy today, Cecil M. Robeck comments:
“Montanism can be viewed as an instructive prototype of the modern Pentecostal and Charismatic movements complete with their prophetic claims, words, challenges, actions, discernment, and backlash.”4
Yet, despite this backlash, (What backlash might that be? Please explain.)
charismatic movements and Pentecostal churches continue to thrive and draw more and more people in. Why is this? The answer is simple: “And you shall receive power…”5 (Our first Bible quote, only a snippet, and irrelevant to the author's case.)
This Scripture from Acts chapter one is one of many eisegeted Scriptures listed on the Assemblies of God website, on their Statement of Faith page where they speak about the Church’s mission, following their claim concerning the continuity of the “baptism” of Pentecost for today.6 (Will the author explain why these are errors?)
Oneness Pentecostals, (Oh. She moves on.)
Oneness Pentecostals, (Oh. She moves on.)
a denomination that broke off from the more commonly known Pentecostal movement, takes it one step further. For them, the “baptism” in the Spirit is directly tied to justification, and as these two things are indistinguishable, they deem the Persons of the Trinity to be so as well.7 Also known as the “Jesus-only” denomination, Oneness Pentecostals are anti-Trinitarian: “Jesus Christ is the one God incarnate, and in Him we have everything we need.”8
They, too, are characterized by the Montanist desires and claims to ecstatic and miraculous prophecies and gifts. These miraculous gifts of the Holy Spirit (These are odd descriptors. The author is trying to tilt the scales to her favor.
They, too, are characterized by the Montanist desires and claims to ecstatic and miraculous prophecies and gifts. These miraculous gifts of the Holy Spirit (These are odd descriptors. The author is trying to tilt the scales to her favor.
And by the way, all spiritual gifts are supernatural endowments.)
that were given to the Church during the apostolic age are, (Presumptive. The author needs to demonstrate that these "miraculous gifts" were given only in the apostolic age. Y'know, from Scripture.)
to Pentecostals, the truest manifestation of the Holy Spirit’s power for believers, and therefore to be sought after at all costs.
Rather than seeing the power of the Spirit in working throughout redemptive history for the salvation of the Church, Pentecostal doctrine has a fundamental inability to properly recognize the Holy Spirit in the Old Testament to and for the Church, (It does? How so? Please explain. Oh. She won't.)
meaning that for Pentecostals, Pentecost need be replicated over and over again to be clung to, (Pentecostals are not attempting to replicate Pentecost. There. We refuted the author by offering our own undocumented rejoinder.)
and to adopt the power of the Holy Spirit for self. (What does the author mean by this? Pentecostals selfishly seek the Holy Spirit? How does she know this? Is there a non-selfish way of seeking the Holy Spirit?
We are beginning to think that the author does not intend to explain anything.)
A Critique of the Replication of Pentecost, Based Upon The Scriptures (Hooray! She's going to explain her perspective from the Bible. Oh. She's not.)
While there is not enough time in this forum to dismantle each problematic point of both historical Montanism and modern-day Pentecostalism, (After hundreds of words the author punts.
Maybe it would be nice to actually explain this instead of wasting our time with undocumented assertions and prejudicial language.)
in light of the anniversary of the Day of Pentecost, let us turn to that key, overarching point for Pentecostals, born of the revivalist Montanistic attitude, namely, a recurrent replication of the Day of Pentecost. (So far the author has only asserted this without documentation. But now she will continue to operate as if her assertion is fact.)
This necessitation for an “outpouring” of the Holy Spirit every Sunday Service; of a repeated exhibition of Holy Spirit power in the speaking of heavenly tongues and holy power (characterized by a fiery capacity) is the sum and summation of why Pentecostal theology splits from the Holy Spirit doctrine the catholic church teaches. (We can say it more simply. Pentecostals believe in the present power ministry of the Holy Spirit.)
This necessitation for an “outpouring” of the Holy Spirit every Sunday Service; of a repeated exhibition of Holy Spirit power in the speaking of heavenly tongues and holy power (characterized by a fiery capacity) is the sum and summation of why Pentecostal theology splits from the Holy Spirit doctrine the catholic church teaches. (We can say it more simply. Pentecostals believe in the present power ministry of the Holy Spirit.)
This practice implies both an ability to duplicate the actions of a Person of the Trinity, (No, it doesn't.)
and an absence of the Spirit in the daily life of the believer, if members of the church must reseek His Spirit at every altar call. (The author asserts this and moves on, as usual. However, the Bible teaches this:
Ep. 5:18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.
The Greek tense of the word "filled" is in the present imperative, which means a continuous and repeated action.
We are beginning to suspect the author is not a competent Bible teacher.)
Moreover, the pressure to pursue and practice some sort of apostolic gift, (There is no such thing.)
as seen after Pentecost, whether that be in the form of tongues, healing, interpreting, or prophesying (although there is certainly an emphasis on tongues, the gift specifically seen at Pentecost), simply reinforces this need to will the presence of the Spirit in the life of a Christian through their own strength or power (i.e., practicing the gifts regularly). (No, it does not. The author thinks that the desire for the fullness of the Holy Spirit is fleshly, but simply states it as fact without explanation.
And how does she explain Paul's counsel:
1Co. 14:1 Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.
Or Peter's:
2Pe. 1:5 For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; 6 and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; 7 and to godliness, brotherly kindness; and to brotherly kindness, love.
Clearly some sort of effort or desire needs to be employed in the various matters of the faith, including the ministry of the Holy Spirit.)
In fact, the Assemblies of God website even characterizes the gift of tongues as a “doorway to Spirit-filled living.”9
If tongues are the doorway, where does this leave the Christian who does not possess nor practice the gifts? Are they left bereft outside the door, in danger of becoming lukewarm or even cold-deadened Christians in the absence of this Holy Spirit “fire?” (Peoples' hurt feelings is not an argument.)
Thankfully, the Christian can take heart and be comforted in history: of course, the history of how the Church has historically dealt with this, as aforementioned, but more importantly, in redemptive history, or Scripture itself, from whence all ecumenical creeds derived their authority on this matter. (Indeed, Scripture. Tell us where in Scripture your doctrines are found. Please, explain. Oh. She won't.)
Throughout its hallowed pages, Scripture reveals that even in the pre-Christ age, miracles and other extraordinary means were only employed when the Lord God was revealing special revelation or beginning/instituting a particular aspect of His church. (The Bible remains closed on the author's desk. Let's allow Jeremiah to refute her:
If tongues are the doorway, where does this leave the Christian who does not possess nor practice the gifts? Are they left bereft outside the door, in danger of becoming lukewarm or even cold-deadened Christians in the absence of this Holy Spirit “fire?” (Peoples' hurt feelings is not an argument.)
Thankfully, the Christian can take heart and be comforted in history: of course, the history of how the Church has historically dealt with this, as aforementioned, but more importantly, in redemptive history, or Scripture itself, from whence all ecumenical creeds derived their authority on this matter. (Indeed, Scripture. Tell us where in Scripture your doctrines are found. Please, explain. Oh. She won't.)
Throughout its hallowed pages, Scripture reveals that even in the pre-Christ age, miracles and other extraordinary means were only employed when the Lord God was revealing special revelation or beginning/instituting a particular aspect of His church. (The Bible remains closed on the author's desk. Let's allow Jeremiah to refute her:
Je. 32:20 You performed miraculous signs and wonders in Egypt and have continued them to this day, both in Israel and among all mankind, and have gained the renown that is still yours.
So God has performed an unbroken string of miracles from the time of Egypt to Jeremiah's day. Hmmm.)
This sets a precedent for when the Church can expect Spirit-driven miracles and see the Lord’s use for them. (The author will now mention various events of biblical history to no one's edification. Remember back when the author wrote
While there is not enough time in this forum to dismantle each problematic point of both historical Montanism and modern-day Pentecostalism...
Yet she has plenty of time for this stuff. Incredible.)
For example, during the giving of the Law and the time of Moses, or the institution of the Mosaic covenant and cementing of the Old Covenant, miracles were prevalent and abounded: the Ten Plagues, the Manna from Heaven, Water from the Rock, even the appearance of the Glory Cloud and the Pillar of Fire.10
To further specify, with the Ten Plagues, the language used to illustrate the enacting of these miracles reveals the presence of the Spirit: the Hebrew word רוּחַ (“Ruach”), meaning wind, breath, mind, or spirit, is used to describe the supernatural winds that blew certain plagues over the land. Elsewhere in Scripture, this same word is used to refer specifically to the Holy Spirit Himself, particularly in Genesis 1:211, thus revealing that the Spirit was active in these miraculous events. These miracles were not seen in such powerful abundance elsewhere, unless at other special and pivotal points in redemptive history.12 (This is an argument derived from what the Bible does not mention, a.k.a., an Argument From Silence.)
Likewise, the outpouring of the Spirit at Pentecost was heralding the New Covenant as well as the furthering of the church through the work of the apostles, bolstered by their ability to practice spiritual gifts of great power to point to Christ and His ministry. (Did only the apostles practiced spiritual gifts? This would be a surprise to Paul, and also the Corinthian church to whom he wrote.
Remember when the author wrote,
These miraculous gifts of the Holy Spirit that were given to the Church during the apostolic age...
So were they given to just the apostles, or the church? Please explain.)
This is further supported by how Christ Himself, during His ministry, sent His disciples out for a time and conferred upon them His authority and power to “heal the sick, raise the dead, cleanse lepers [and] cast out demons,”13 (Yay, another Bible quote, again only a snippet, and not used to bolster the author's case.)
a temporary bestowal (The Bible does not say that this was temporary.)
that foreshadowed the work the apostles would do in obedience to Christ’s commission to them upon his ascension: their special responsibility in response to the finality of God no longer speaking to us “by the prophets,” but instead, “in these last days…by His Son.”14 (A few more Bible words quoted, happily.)
Indeed, this passage in Hebrews (Which she refuses to quote in its entirety, so we shall do so:
Indeed, this passage in Hebrews (Which she refuses to quote in its entirety, so we shall do so:
He. 1:1-3 In the past God spoke to our forefathers through the prophets at many times and in various ways, 2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. 3 The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.
Now, let's she how [or if] she explains this.)
reveals another imperative connection to the Old Testament in how Christ is the fullness of this miraculous practice: the author of Hebrews writes that when God spoke by the prophets, it was “in many times and in many ways,”15 indicating that Old Testament believers were only receiving, whether through the words or (miraculous) deeds, various and sundry glimpses of the will, word, and person of God, made complete only in the person of Christ.
And if this is so, certified by the Holy Writ itself, why should we grasp at continuing power? (??? Now we're completely lost. Why does the fact that Jesus supplants the prophets of old mean we should not "grasp at continuing power?" Please explain. Oh. She won't.
And if this is so, certified by the Holy Writ itself, why should we grasp at continuing power? (??? Now we're completely lost. Why does the fact that Jesus supplants the prophets of old mean we should not "grasp at continuing power?" Please explain. Oh. She won't.
Let's see what Paul has to say:
1Co. 5:4 When you are assembled in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present...Ep. 1:17 I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better. 18 I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, 19 and his incomparably great power for us who believe.
Hmm. It seems like we are to know the "continuing power" of the Holy Spirit, His presence can manifest in various ways. Hmmm again.)
A power that was never borne (sic) of those who wielded it to begin with, but bequeathed upon in part to point to the completion in Christ, and who we, in the New Covenant, are so privileged to have by being indwelt by the Spirit. (It's a mystery what this sentence means.)
Like Bezalel the son of Uri, a man called by name to have his gifts sanctified by the Spirit for the work of the tabernacle, (??? This is truly obtuse. Bezalel [Ex. 31:2] was a highly skilled craftsman chosen by God to decorate the Temple. This reference is totally out of left field.)
Like Bezalel the son of Uri, a man called by name to have his gifts sanctified by the Spirit for the work of the tabernacle, (??? This is truly obtuse. Bezalel [Ex. 31:2] was a highly skilled craftsman chosen by God to decorate the Temple. This reference is totally out of left field.)
so the elect are called by name to the Father; (i.e. God called a man to decorate the Temple, which means God chose those whom He would save? Non sequitur.)
as we see this man filled with the Spirit, so all the elect are filled with the Spirit under the New Covenant; as we see this man given gifts for the furthering of the Church and preparation of the Gospel, so are all believers given abilities in order to “serve one another,” and in doing so, serve the Church and further her Gospel witness. (Sigh...)
However, unlike Bezalel ben-Uri, we are entitled and made worthy to know and possess the Spirit without ceasing. In fact, this intimate knowledge and possession of the Spirit is integral to our salvation, and cannot be separated from our justification and sanctification, as the monk St. Simeon the New Theologian wrote: (She can quote a monk at length but not the Bible...)
However, unlike Bezalel ben-Uri, we are entitled and made worthy to know and possess the Spirit without ceasing. In fact, this intimate knowledge and possession of the Spirit is integral to our salvation, and cannot be separated from our justification and sanctification, as the monk St. Simeon the New Theologian wrote: (She can quote a monk at length but not the Bible...)
“The aim of all those who live in God is to please our Lord Jesus Christ and become reconciled with God the Father through receiving the Holy Spirit, thus securing their salvation, for in this consists the salvation of every soul. If this aim and this activity is lacking, all other labour is useless and all other striving is in vain. Every path of life which does not lead to this is without profit.”16
What a relief and repose that, like our salvation, access to the Holy Spirit is not dependent on our own works or will. Praise be to God, the Author and Finisher of our Faith, who we are united to by the work of Christ and the abiding of the Holy Spirit. Happy Feast of Pentecost! (Having reached the end, we are unable to pinpoint what the author explained or how all this related to her conclusion.
Truly awful teaching.)
Footnotes
1 St. Macarius the Egyptian, “Spiritual Homilies,” Fifty Spiritual Homilies of St. Macarius the Egyptian, https://bishoysblog.com/wp-content/uploads/2015/01/fifty-spiritual-homilies-st-macarius-the-great.pdf.
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2 Henry Chadwick, The Church in Ancient Society (New York: Oxford University Press, 2001), 114.
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3 First Council of Constantinople, Canon 5, https://www.newadvent.org/fathers/3808.htm.
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4 Cecil M. Robeck, “Montanism and Present Day ‘Prophets,'” Pneuma 32, no. 3 (2010): 415.
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5 Acts 1:8.
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6 The General Council of the Assemblies of God, “16 Fundamental Truths.”
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7 United Pentecostal Church International, “Oneness Pentecostalism,” UPCI, https://upci.org/oneness-pentecostalism/.
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8 Ibid.
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9 Assemblies of God, “FAQ: Speaking in Tongues,” https://news.ag.org/en/article-repository/spiritual-life/2019/05/faq-speaking-in-tongues.
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10 Exodus 7:14-12:32; Exodus 16:4-31; Exodus 17:6; Exodus 13:21-22.
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11 “…And the Spirit [(Ruach)] of God was hovering over the face of the waters” (Genesis 1:2).
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12 Other such examples are in the time of the sins of the kings, i.e., the failure of the kingly office pre-Christ, particularly with Elijah and Elisha, or with the gifts of the major prophets right before the exile, indicative of the role of the prophetic office in the redemption of a people, and how detrimental it is for the people to ignore their salvific message.
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13 Matthew 10:8.
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14 Hebrews 1:1-2.
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15 Ibid.
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16 St. Simeon the New Theologian, Writings from the Philokalia, “153 Practical and Theological Texts,” https://orthodoxchurchfathers.com/fathers/philokalia/symeon-the-new-theologian-one-hundred-and-fifty-three-practical-and-theological-texts.html.
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About The Author
Melody Muniz
Simul Iustus et Peccator. Lover of the Reformed Confessions and pursuant of an MA in Historical Theology from Westminster Seminary CA. Member in the URC. To Him be the glory forever and ever, amen!
Footnotes
1 St. Macarius the Egyptian, “Spiritual Homilies,” Fifty Spiritual Homilies of St. Macarius the Egyptian, https://bishoysblog.com/wp-content/uploads/2015/01/fifty-spiritual-homilies-st-macarius-the-great.pdf.
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2 Henry Chadwick, The Church in Ancient Society (New York: Oxford University Press, 2001), 114.
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3 First Council of Constantinople, Canon 5, https://www.newadvent.org/fathers/3808.htm.
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4 Cecil M. Robeck, “Montanism and Present Day ‘Prophets,'” Pneuma 32, no. 3 (2010): 415.
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5 Acts 1:8.
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6 The General Council of the Assemblies of God, “16 Fundamental Truths.”
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7 United Pentecostal Church International, “Oneness Pentecostalism,” UPCI, https://upci.org/oneness-pentecostalism/.
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8 Ibid.
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9 Assemblies of God, “FAQ: Speaking in Tongues,” https://news.ag.org/en/article-repository/spiritual-life/2019/05/faq-speaking-in-tongues.
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10 Exodus 7:14-12:32; Exodus 16:4-31; Exodus 17:6; Exodus 13:21-22.
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11 “…And the Spirit [(Ruach)] of God was hovering over the face of the waters” (Genesis 1:2).
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12 Other such examples are in the time of the sins of the kings, i.e., the failure of the kingly office pre-Christ, particularly with Elijah and Elisha, or with the gifts of the major prophets right before the exile, indicative of the role of the prophetic office in the redemption of a people, and how detrimental it is for the people to ignore their salvific message.
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13 Matthew 10:8.
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14 Hebrews 1:1-2.
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15 Ibid.
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16 St. Simeon the New Theologian, Writings from the Philokalia, “153 Practical and Theological Texts,” https://orthodoxchurchfathers.com/fathers/philokalia/symeon-the-new-theologian-one-hundred-and-fifty-three-practical-and-theological-texts.html.
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About The Author
Melody Muniz
Simul Iustus et Peccator. Lover of the Reformed Confessions and pursuant of an MA in Historical Theology from Westminster Seminary CA. Member in the URC. To Him be the glory forever and ever, amen!
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