A couple of weeks ago, I posted an article about a solid theological book on pneumatology, that is, the doctrine of the Holy Spirit. It was entitled, The Holy Spirit and Spiritual Gifts: In the New Testament Church and Today by Max Turner, professor at London School of Theology. The book must be one of the more modern better books on pneumatology. Well, here is another pneumatological title, The Charismatic Theology of St Luke, by Roger Stronstad.
To start out, one of the pluses of the book is that it is a mere 83 pages. Now, of course, one might say, ‘Only 83 pages as an academic work. Are you sure it’s good?’
Well, I am quite aware of the fact that all things cannot be covered in a 300+ page book, like Turner’s, much less an 83-page book. But I was quite intrigued that Stronstad was able to faithfully look at quite a few things in such a shorter work. He was even pulling in references from various sources, including quite a few intertestamental writings as he looked at some later-BC Judaistic views of the Spirit.
Stronstad is a Pentecostal scholar, so I would tend to agree with a lot of things he has put forth in the work. But I would also couple that with stating that he is quite balanced in his approach.
Yes, he does believe the baptism, or initial filling of the Spirit, can be received following salvation-initiation. But I do not believe he is one to argue too far over the top, stating that this is the only way. He even ends out in his final chapter with some practical and pastoral challenges such as 1) not seeing tongues as the initial evidence of receiving the Spirit or that 2) we steer clear of a two-tier class of Christianity. Both are not biblically warranted, to which I agree.
There are three major and important contributions in Stronstad’s work that I point out in this article:
1) He shows the strong connection between the infancy-inauguration of Luke’s Gospel with the Pentecost initiation narrative of Acts. Stronstad states:
‘In the structure of Luke-Acts, the Pentecost narrative stands in the same relationship to the Acts as the infancy-inauguration narratives do to the Gospel. In the Gospel of Luke these narratives not only introduce the motifs which define the mission of Jesus, but they also show that Jesus will execute His mission in the power of the Holy Spirit. In a similar manner, the Pentecost narrative introduces both the future mission of the disciples and the complementary empowering of the Spirit.’ (p49)
He also makes this statement just a few pages earlier in regards to the parallel accounts of Luke’s narrative Gospel and Luke’s narrative of Acts:
‘The Gospel [of Luke] is the story of Jesus, the unique charismatic Prophet; the Acts is the story of His disciples, a community of charismatic prophets.’ (p34)
2) Stronstad also shows how Luke must be considered both historian and theologian, not simply historian. This is not always accepted in biblical-scholarly circles. But doing so will be of great help to us as we consider a full and holistic biblical pneumatology. He makes this important statement in his work:
‘Consequently, just as the recognition that Luke is a theologian as well as a historian makes Luke-Acts a legitimate data base for the doctrine of the Holy Spirit, so the recognition that Luke is independent of Paul will broaden the New Testament data base for the doctrine of the Holy Spirit. To recognize these two facts is to rehabilitate Luke as a historian-theologian of the Holy Spirit and to allow him to make a significant, unique, and independent contribution to the doctrine of the Holy Spirit.’ (p11)
He, then, goes on to challenge our thinking with these words:
‘On the one hand, where it is appropriate, all parties in the current debate must abandon those largely self-serving methodological programs which conspire to either silence or to manipulate Luke’s distinctive theology. On the other hand, all parties must develop a methodological consensus for interpreting the gift of the Spirit in Luke-Acts. At a minimum, this consensus must include the following principles: 1) Luke-Acts is theologically homogeneous, 2) Luke is a theologian as well as a historian, and 3) Luke is an independent theologian in his own right.’ (p12)
3) Connected to the last point, Stronstad also emphasises that Luke and Paul have different emphases in their pneumatology. Of course, their theology is to be harmonized as part of the whole of Scripture’s teaching. Yet, within Paul’s writings, we continually read of the soteriological necessity of the Spirit, which sees the work of the Spirit as bringing people into sonship with God and incorporating them into the body of Christ. But, in Luke, the Spirit is recognised as the Spirit of prophecy that empowers God’s people for mission and service.
And we see this as we compare the use of certain phrases in both Luke and Paul. Interestingly enough, Luke uses the phrase, ‘baptised in the Spirit’, 3 times while Paul only uses it once. Even more, Luke uses the phrase, ‘filled with the Spirit’, 9 times of which Paul only refers to it once as well. Maybe Luke will help inform our pneumatology a little more than we had first thought.
Thus, we see that Stronstad puts forth the arguement that Luke’s pneumatology is about the Spirit being given for witness and service. Hence, why he would argue that the Spirit, from a Lukan-charismatic perspective, could be received post-salvation. He states:
‘If we have interpreted Luke’s Pentecost narrative correctly, then the gift of the Spirit is not for salvation, but it is for witness and service. In other words, with the transfer of the Spirit to the disciples on the day of Pentecost, they become a charismatic community, heirs to the earlier charismatic ministry of Jesus.’ (p62)
Therefore, with anyone wanting to studying biblical pneumatology, especially a Lukan pneumatology, though this book is short and from a more Pentecostal-charismatic perspective, I do think it is worth diving into. For me, I definitely appreciated the work. But may be I am a little biased as a charismatic.