LCMS Convention Workbook St. Louis, Missouri — 1973, Page 455

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6

CHARISMATIC MOVEMENT AND LUTHERAN THEOLOGY

The work of Christ may also appear less important when baptism
in the Holy Spirit is emphasized in such a way as to detract from
the importance the Scripture places on baptizing with water
or. as it is called in the Book of Acts. “baptism in the name of
Jesus.” History indicates rather clearly that those denominations
that in the past have placed particular emphasis on Spirit baptism
have also considered water bapusm to be of less significance

Lutheran Christians will also be careful to describe the life and
work of Jesus in such a way chat the inseparability of His divine
and human natures is properly maintained and that His work
of atonement receives the Primary emphasis. Jesus was indeed
richly endowed with the Holy Spirit. But when His work 15
Portrayed as though He performed it merely or chiefly as a man
filled with the Holy Spirit and not as the God-man, and when
the Spirit-tilled Jesus is proclaimed primarily as the pattern or
example of what believers filled with the Holy Spine can do
today, then we have a Christology that has parted company with
the Biblical, creedal. and confessional witness to Jesus Christ
Such emphases, when carried to their ultimate conclusion, would
deprive the atonement of its divine redemptive power and treat
Jesus more as man’s pattern for life than his Redeemer from
eternal death.

The Christian must exercise special caution as he defines the
relationship between the Spirit and Jesus in the state of humili-
ation, lese he embrace a form of subordinationism. Scripture
does indeed portray Jesus’ ministry as having been conducted
1m the pouer of the Spirit. Both the Old and the New Testaments
speak of Jesus being anointed with the Spirit (Is. 11:2-9: 61-1 ff.
Luke 4:18 ff). The Savior was led into the wilderness 61 the
Spirit for the purpose of being tempted by Satan (Luke 4:1 ff...
He returned and began His public minisery. preaching and teach-
ing in Galilee im the power of the Sprrit (Luke 4:14). It is even
said that Jesus went through the land of Israel doing good. heal-
ing all who were overpowered by the devil. because God had
anointed Him with the Spirit and usth Pouer (Acts 10:38 f.).
Moreover, Jesus’ suffering and death are described in the Book
of Hebrews as occurring through the Holy Spiric. (9:14

However, expecially in the Gospel of St John, Jesus is portrayed
as the One who sends forth the Spirit to be a parwkleetos. a Coun:
selor and Comforter who shall abide with His church and equip
ic with the power needed to perform its task in evangelizing the
world. Moreover. the Scriptures also make it clear that the Holy
Spirit's work is not to exalt Himself above the Father and the
Son but to lead men to confess the Lordship of Jesus Christ and
to recognize His Father as their own. In presenting this important
doctrine, one must be extremely careful, therefore, not to teach
a subordinationism of either the Son or the Spirit. Although
the relationship berween these two Persons is presented in

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as well as every spiritual gift that 1s needed to carry out the
mission of the church in a sinful world icf. Matt. 28:19: Rom. 10
17. 1 Cor, 11.26, Luke 16:29). Beyond the Word and sacraments
nothing is needed to equip the church for its task. for through
them the Spint gives life, power, and growth to the church
Christians will therefore continue to seek power and renewal
for the church in the Word and sacraments, not in special sizns
and miracles.'*

Luther and the Lutheran Confessions describe as “enthusiasm’
‘Schuurmere the view that God reveals Himself and bestows
His spiritual gifts apart from che objective and external Word and
sacraments. Lucher warns in the Smalcald Articles

In shore, enthusiasm clings to Adam and his descendants from
the beginning to the end of rhe world. It is a poison implanted
and inoculated in man by the old dragon, and it is the source.
strength, and power of all heresy. including that of che Papacy
and Mohammedanism. Accordingly. we should and must
constantly maintain that God will not deal with us except
through his external Word and sacrament. Whatever is attrib-
uted to the Spirie apart from such Word and sacrament 1s of
the devil)?

In this connection it needs to be underscored that the Holy
Spirit is given through the preaching of the work of Chrisc, that
1s, the Gospel—not through preaching about the Holy Spirit
and His gifts (mportant as that is). The emphasis of our Lutheran
heritage on the external Word as the instrument of the Holy
Spirit helps prevent a subjectivism that seeks divine comfort
and strength :hrough an interior experience rather than in the
objective word of the Gospel. To accent the former rather than
the latter as the basis of Christian certainty can easily lead either
to pride or despair instead of humble trust in the Gospel Promises
Moreover, when baptism with the Holy Spirit is considered to
be a second experience beyond the sacrament of Holy Baptism
and when it is said to grant powers and blessings that are not
given through the Word and sacraments, the result 1s a view that
fails to take into account the full benefits of Holy Baptism. Our
Lutheran Confessions state that Baptism grants to the believer
‘the grace. Spirit, and power to suppress the old man so that the
new may come torth and grow strong. 2°

Unity of the Church. When Scripture discusses the unity of the
Christian church, it always involves the activity of the Holy
Spint. It is the Spirit who produces the fellowship of believers
in the body of Christ. Ir is the Spirit who endows the members
of the church with gifts by which they can serve one another in
the kingdom of God. Christian unity must be unity in the Spirit
It is therefore unfortunate that the neo-Pentecostal distinction

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Scripture trom both points of view, the Buble clearly teaches that
the three Persons in the Trinity are coequal A Proper under-
standing of Spirit theoloey 1s dependent on a correct view both
of the Trinsty and of the personal union of the two natures in
Christ

Conterswon and Spirit Baptzom In the contemporary theological
discussion there 1s considerable debare on the relation of con-
version to baptism in the Spirit The question 1s asked. “Does
bapusm in the Holy Spirit occur at the time of conversion, or 15
tan experience distinct from and subsequent to one’s coming
to fath’” Basing their conclusions on Acts 2 38-41, many exe-
getes today tavor the view that bapasm in the Holy Spirit is
bestowed on 4// Christians when they receive Christian bapasm
and come to faith in Christ The view of the Lutheran Contessions
that the fullness of the Holy Spirit is bestowed on behevers when
they are converted is in harmony with this interpretation This
view recognizes, of course. that the Holy Spirit contunues to Rive
His gifts and blessings to believers after their conversion. But it
also 1s Opposed to the notion that “ordinary” belevers somehow
lack the Holy Spirit.

Lutheran theologians are concerned. therefore. when baptism
in the Spirit is wewed as a second work of the Spirit in addition
to and beyond conversion and sancufication, and when the
Christian ts required to fulnll certain preconditions before re-
ceiving Spirit baptism, such as earnest wrescing with God. hearc
puritication, complete obedience. yielding, surrendering oneself
to God. and exercising “toral faith.” which is different from
ordinary crust in Christ. The frequene charismanc emphasis chat
only those who are properly disposed to receive the baptism of
the Spitie through an attitude of expectancy. openness, and
searching will actually receive it, as well as attempts to train
people to receive such xitts of the Spirit as speaking in tongues,
may actually cultivate the nouon that man’s effort in some way
1s essential for che reception of God's free gifts. In his Epistle
to the Galatians, St. Paul emphatically states that the Christians
to Galatia had recewwed the Spine not by the works of the Law
but by hearing with faith. .Gal 35)

Means of Grae. Lutherans are deeply concerned when the expe-
rience of bapasm in the Holy Spirit is treated as the means by
which God equips the church for her mission in the world, Par-
ucularly when the baptism in the Spirit 1s regarded Gn pracuce,
if not in theory) as a supplement to the means of grace. Both
the Scriptures and the Lutheran Confessions teach that the Word
and the sacraments are the only means of grace and that the
Holy Spirit always accompanies their use and through them
bestows on the church w/! the blessings that are ours tn Christ

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between Spiniebapuzed Christians and other Chnisnans easily
fosters the incorrect and divisive noon that the former const:
tute a spiritually elite class of Chrisnans The faith that unites
ai! believers to Christ and to one another also makes u// members
of His body equally acceptable to God vet Eph 4 3-63, In che
body of Christ. the Spirit apportions to each one individually
as He wills «1 Cor 12 11. Spiritual eitts are to be used in
humble service and oot as an occasion for anvone “to think of
himself more highly than he ought to think = Rom. 1234:

Cnmnim Icas oot in keeping with the Lutheran Contesstons
to maintain that when Chrisuans are agreed on the theology of
the Hols Spirit or share the experience of baptism in the Hoiy
Spirit, there exists a suthcienct basis for the exerase of Christan
fellowship Although Lutherans may feel a close afinity with
other Christians who agree regarding the experience of baptism
in the Spirit, they are reminded that The Lutheran Church —
Missour: Synod seeks agreement in the doctrine of the Gospel.
to wi! ats arucles, and in the right use of che holy sacraments as
the Scriptural basis for the pracace of fellowship?! 4// Bibheal
doctrine 1s taught by the Holy Spirit. Unionistic worship with
those who deny doctrines of Holy Sceipeure dishonors the Holy
Spirit and fails to give a proper Christian witness to the erring
brother

Brblnai Authartts and Interpretation Charismatuc Christians
generally manifest a high regard tor the authority of Holy Scrip:
ture and frequently display an impressive knowledge of its con-
tents. This can only be commended However, caution needs
to be observed by charismatic groups lest chey in practice come to
depend more on charismane speech than on che Biblical word 22

Moreover, many charismauc Christians give the impression that
they read the Scriptures more trom the Perspective of Spirit
baptism than from the Christ-centered, sotertological perspective
that 1s central in Lutheran theology. While all Christians need
to become more keenly aware of the rich Biblical tesumony to
the person and acavity of the Holy Spirit. at should aor be for
gotten that the primary purpose of the Spines work, including
the inspiranion of Holy Scripture. 1s to make men wise unto salva.
goo through faith in Jesus Christ

Maracscious Healing The charismati. movement has brought about
an increased interesc in miraculous healing Today many test
monies are being given by Christan people to the effect thar
God has healed their ills and cured their sicknesses without the
use of medical help, solely in answer to their Prayers and by the
laying on of hands.

As these instances multiply and these testimomes increase, the
quesnon is being raised. What shall the church say to the clam
that healing miracles are being performed among God's peopie
also today by the power of the Holy Spint’

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