Introduction
The study of the Holy Spirit is called pneumatology. Before we learn about the gifts of the Holy Spirit, we must define who he is. God is a triune being comprising the Father, the Son, and the Holy Spirit (see "Trinity: Jewish & Gentile Views"). The Holy Spirit is also known as the "Spirit of God," such as when God hovered over the deep at the world's creation (see Gen. 1:1-2). The Greek word pneuma (G4151) can mean "spirit," "breath," or "wind." Jesus emphasized this fact when he told Nicodemus, "Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, 'You must be born again.' The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit" (John 3:6-8).
Understanding the Holy Spirit is fundamental to grasping the Christian faith's depth and complexity. The Holy Spirit is not merely an abstract concept or a distant force but is intimately involved in the believer's life, guiding, empowering, and transforming us. The Bible depicts the Holy Spirit as a person rather than an impersonal force possessing intellect, emotions, and will. The New Testament frequently refers to the Holy Spirit as the Comforter, Counselor, and Helper, emphasizing his role in comforting, teaching, and empowering believers. Furthermore, the Holy Spirit's presence is crucial for the church's existence and mission, as seen in the Acts of the Apostles, where the Spirit empowered the early disciples to spread the gospel boldly. Therefore, pneumatology not only explores the theological understanding of the Holy Spirit but also delves into the practical implications of his presence and work in the life of the believer and the church.
Fruit of the Spirit
The Holy Spirit is unpredictable to us, yet the Father knows where he sends him. In keeping with scripture and church tradition, we know the Holy Spirit proceeds (Greek: ekporeuomai; G1607) from the Father alone, but that Jesus sends him from the Father (cf. John 14:26; 15:26; see "Nicene-Constantinopolitan Creed"). Therefore, the triune dynamics of God never contradict his singular purpose and identity. Jesus described the Holy Spirit as our Paraklētos (G3875, "Paraclete")—our Advocate, Comforter, Consoler, Counselor, Helper, and even Intercessor who runs beside us like a guide runner in a race. He also acts as our defense attorney, giving reasonable doubt before God and our authorities in this world. In his letter to the Galatians, Paul of Tarsus listed the fruit of the Spirit: "love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control" (5:22-23).
Many of the biblical Greek words have more specific meanings:
agapē (G26; "steadfast love")
chara (G5479; "grace")
eirēnē (G1515; "peace")
makrothumia (G3115; "suspension of anger")
chrēstotēs (G5544; "serviceable for good use")
agathōsunē (G19; "inherent goodness")
prautēs (4240; "gentle force")
pistis (G4102; "trust," "faith," "faithfulness")
egkrateia (G1466; "self-mastery")
Gifts of the Spirit
Paul wrote extensively about the gifts of the Holy Spirit (Greek: charismata; G5486; "gifts of grace"), even admonishing us, "Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy" (1 Cor. 14:1). He also said:
There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work. The manifestation of the Spirit is given to each one for the common good. To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines (1 Cor. 12:4-11).
The Spirit searches all things, even the deep things of God. For who knows a person's thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God. What we have received is not the spirit of the world, but the Spirit who is from God, so that we may understand what God has freely given us. This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, explaining spiritual realities with Spirit-taught words. The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit (1 Cor. 2:10-14).
The author of Hebrews wrote, "God also testified to it by signs, wonders and various miracles, and by gifts of the Holy Spirit distributed according to his will" (2:4).
Gifts: Ceased or Continue?
Christians today are divided on whether the spiritual gifts, especially tongues and prophecy, have ceased or continue. Cessationism is the conviction that the gifts ended sometime in early church history and cannot be available now. Continuationism is the belief that gifts continue and that Christians should seek to use them to expand Christendom. Paleo-Christian Ministries teaches a careful and moderate continuationism (see "Doctrine & Praxis"). We take a measured approach to being open to God's call but do not consider the gifts necessary for salvation or a mark of spiritual maturity. They are gifts in the truest sense of the word in that God gives them to us for his reasons alone.
Nevertheless, the historical evidence from the early church leaders shows that while some gifts continued until the third century, most ceased by the time Origen of Alexandria (AD 185–254) wrote Against Celsus around AD 248. He said:
For they have no longer prophets nor miracles, traces of which to a considerable extent are still found among Christians, and some of them more remarkable than any that existed among the Jews; and these we have witnessed, if our testimony may be received" (Bk. 2, Ch. 8).
Origen also testified:
Moreover, the Holy Spirit gave signs of his presence at the beginning of Christ's ministry, and after his ascension, he gave still more; but since that time, these signs have diminished, although there are still traces of his presence in a few who have had their souls purified by the gospel, and their actions regulated by its influence (Bk. 7, Ch. 8).
However, we must be careful not to ascribe God's will to these observations. Early church fathers like Origen could have prevented the gifts of the Spirit during their revisions from first-century charismatic worship to the more reserved liturgical ministry of bishops and priests. We must not commit blasphemy against the Holy Spirit by denying his power in the spiritual gifts (see Matt. 12:31). Moreover, gifts like speaking in tongues were an act of public devotion, hence why Paul gave specific instructions about it in the context of ordered worship (see 1 Cor. 14:1-25). He also wrote about praying quietly in the Spirit during worship:
In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans (Rom. 8:26).
And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord's people (Eph. 6:18).
Not all of the early church fathers were dismissive of the gifts. We do well to read Tertullian of Carthage (c. AD 155–c. 220), who said:
Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font of your new birth and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that his own specialties of grace and distributions of gifts may be supplied you. "Ask," he says, "and you shall receive" (On Baptism, Ch. 20).
Conclusion
In conclusion, the study of pneumatology provides a profound insight into the nature and significance of the Holy Spirit within Christian theology. By delving into the scriptures, we uncover the Spirit's role as an essential member of the triune Godhead, intricately involved in creation, redemption, and sanctification. As we understand the Spirit's personhood and divine attributes, we recognize his active presence in our lives, guiding, comforting, and empowering believers for spiritual growth and service. Moreover, pneumatology highlights the Spirit's vital role in the church's life, empowering believers for mission and ministry. Therefore, a thorough understanding of pneumatology deepens our theological comprehension and enriches our spiritual journey, fostering a closer relationship with the Holy Spirit and a more vibrant expression of faith within the body of Christ.
Prayer
Blessed are you, LORD our God, King of the universe; for the gifts of your Holy Spirit poured out upon prophets and evangelists to proclaim the gospel to the ends of the earth and to bring all peoples under the reign of Jesus the Messiah, our Lord. Amen.
Bibliography
Attridge, Harold W., ed. The NRSV HarperCollins Study Bible, Revised and Updated with Apocryphal and Deuterocanonical Books. San Francisco: HarperOne, 2006.
The Book of Common Prayer. Huntington Beach, CA: Anglican Liturgy Press, 2019. p. 157. http://bcp2019.anglicanchurch.net/wp-content/uploads/2019/08/BCP2019.pdf.
Busenitz, Nathan. "The Gift of Tongues: Comparing the Church Fathers with Contemporary Pentecostalism." The Master's Seminary Journal 17, no. 1 (2006): 61–78. https://tms.edu/wp-content/uploads/2021/09/tmsj17e.pdf.
Dobson, Kent, ed. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context. Grand Rapids: Zondervan, 2014.
Kaiser, Walter C., Jr., and Duane Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk through Biblical History and Culture. Grand Rapids: Zondervan, 2006.
Keener, Craig S., and John H. Walton, eds. NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture. Grand Rapids: Zondervan, 2016.
McDonnell, Kilian, and George T. Montague, eds. Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Second ed. Wilmington, DE: Glazier, 1991.
⸻. Fanning the Flame: What Does Baptism in the Holy Spirit Have to Do with Christian Initiation? Wilmington, DE: Glazier, 1991.
McReynolds, Paul R., ed. Word Study Greek–English New Testament: with Complete Concordance. Wheaton, IL: Tyndale, 1999.
Moore, Edward. "Origen of Alexandria (185–254 CE)." Internet Encyclopedia of Philosophy. Univ. of Tennessee at Martin. https://iep.utm.edu/origen-of-alexandria.
Origen of Alexandria. "Against Celsus" in Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second 4. Grand Rapids: Eerdmans. Ed. A. Cleveland Coxe. Harry Plantinga, edited for Christian Classics Ethereal Library, 1993–2020. https://ccel.org/ccel/schaff/anf04/anf04.vi.ix.ii.viii.html.
Scotland, Nigel. "Signs and Wonders in the Early Catholic Church 90–451 and Their Implications for the Twenty-First Century." European Journal of Theology 10, no. 2 (Amsterdam Univ. Press, 2001): 155–167. https://earlychurch.org.uk/pdf/ejt/signs_scotland.pdf.
Tertullian of Carthage. On Baptism. Peter Kirby, edited for Early Christian Writings, 2001. https://www.earlychristianwritings.com/text/tertullian21.html.
Comentarios