First, Pentecostals remind us that there are blessings of the Spirit beyond conversion. People in mainline churches too often appeal simply to baptism or confirmation as assuring them that they have the blessings of the Spirit, not realizing that Pentecost must be an enduring reality in the life of the Christian.
Second, Pentecostals have rediscovered the vital role of the charismatic gifts for private edification, public worship and the ministry of evangelism. They are wrong to limit the gifts to the nine or twelve referred to in 1 Corinthians 12-14 and to elevate the spectacular gifts above those that seem more ordinary. The story is told that Dave du Plessis at a Presbyterian Conference on Evangelism in Cincinnati (Sept. 1971) reproved another Pentecostal minister who complained that the gifts of the Spirit were not in evidence in a certain unnamed Presbyterian church. Du Plessis took exception to this judgment and proceeded to list gifts that he had observed--none spectacular but nevertheless very important: teaching, hospitality, lowly service, leadership and so on. The spiritual gifts should be seen as tools for ministry rather than radical evidences of having the Spirit. In this light it is not wrong to seek for spiritual gifts, especially the higher gifts that build up the church (1 Corinthians 14:1-5).
Pentecostalism has also drawn attention to the energizing or empowering work of the Holy Spirit. In the Reformed tradition the emphasis has often been on the Spirit's illuminating work, especially in reference to understanding the Bible. The regenerating and sanctifying work of the Spirit has also received due consideration. But the Spirit not only regenerates and illumines but also energizes and thereby equips the Christian for a missionary vocation. God is not only the loving heavenly Father who forgives but also the power of creative transformation who makes alive that which was dead.
Fourth, Pentecostals teach us that the marks of the church include mission and fellowship (koinonia) as well as Word and sacraments. A church that may have right preaching but lacks the fellowship of love is likely to have only the form and not the content of Christian faith. One reason why Pentecostalism has experienced such spectacular growth is that people are drawn to the fellowship of love that is manifest among many of its adherents. The local Pentecostal congregation is more often than not a family that cares for the physical and material as well as the spiritual needs of its members.
Fifth, Pentecostalism has given poignant expression to the priesthood of all believers. The Reformation had rediscovered this biblical concept but was unable to avoid a heirarchical church in which all major responsibilities are assumed by the pastor. Pentecostals remind us that all Christians share in the ministry of Christ, including laity and women. The question of women in ministry has not been a divisive issue in most Pentecostal churches. The Catholic charismatic theologian Edward O'Connor warns that we must also be alert to the danger of 'paraclericalism' that results in the laity usurping the prerogatives of the pastoral office.
Sixth, Pentecostalism has powerfully rediscovered the moral dualism of the New Testament: the conflict between Christ and the adversary of God and humanity, the devil or Satan. When this dualism becomes a metaphysical duality between the material and spiritual worlds, however, we see the intrusion of gnosticism into Pentecostal theology.
Seventh, Pentecostals have succeeded in recovering the role of signs and wonders in the evangelistic ministry of the church. People are brought to faith not only by hearing the Word but also seeing the power of the Word in action (Acts 14:3; Romans 15:18-19; Hebrews 2:4). Yet miraculous signs must never become an end in themselves and must never be regarded as evidences of godliness or authentic faith (cf. Deuteronomy 13:1-5). Jesus himself was not enthusiastic about the quest for signs (Matthew 12:38-39; Luke 11:29; John 4:48).
I cannot go along with many critics of Pentecostalism who score them for classifying Christians on the basis of their level of spiritual maturity. All Christians are justified sinners, but some are making progress toward becoming saints. Paul makes a helpful distinction between babes in Christ and spiritual persons (1 Corinthians 3:1), and we must not discount this important insight. None of us can earn our salvation or make ourselves worthy of God's grace. But we can demonstrate and manifest God's grace in our daily lives, and if we do so we will be rewarded, not because we have achieved a higher level of holiness but because we have been more open to the moving of the Spirit. Even then we can take no credit, since our openness is irrevocably tied to our election. We do good works because we have been separated by God for a life of service. If we cease to do good works we will be judged for having quenched and grieved the Spirit who lives within us and strives to perfect union with Christ.
Finally, Pentecostals give powerful reaffirmation of the evangelical thesis that the most important fact in the Christian life is crossing the divide that separates the state of sin and lostness from the state of grace and redemption. Where they are prone to err is in claiming too much for the Spirit-filled Christian, in identifying the gift of the Spirit with the eschatological fullness of the Spirit. They should pay heed to Karl Barth's keen observation the work of the Spirit in the lives of Christians: 'The love of God which as been shed abroad in their hearts through the Holy Spirit will never be for them a self-evident, settled fact and occurrence.' Yet we must not discount the fact that the decision of faith is something settled and completed even while it is at the same time something to be renewed in daily experience. We have been saved, but we are also still being saved, and we will be saved when Christ comes again in his glory."
- Donald G. Bloesch
Bloesch, Donald G. The Holy Spirit: Works & Gifts. Downers Grove: InterVarsity Press, 2000.
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