The Fruit of the Spirit, Revised Edition (Faith Case: Pentecostal Classic)

The " gifts of the Holy Spirit " [71] are distinct from the Fruit of the Spirit, and consist of specific abilities granted to the individual Christian. There is no generally agreed upon exhaustive list of the gifts, and various Christian denominations use different lists, often drawing upon 1 Corinthians 12 , Romans 12 and Ephesians 4. However, many Christian denominations hold that the Baptism with the Holy Spirit is identical with conversion, and that all Christians are by definition baptized in the Holy Spirit. The " seven gifts of the Holy Spirit " [71] pour out on a believer at baptism , and are traditionally derived from Isaiah Christian denominations have doctrinal variations in their beliefs regarding the Holy Spirit.

A well-known example is the Filioque controversy regarding the Holy Spirit — one of the key differences between the teachings of the main Western Churches and various Eastern Christian denominations Eastern Orthodox , Oriental Orthodox , Church of the East. The Filioque debate centers around whether the Nicene Creed should state that the Spirit "proceeds from the Father" and then have a stop, as the creed was initially adopted in Greek and followed thereafter by the Eastern Church , or should say "from the Father and the Son" as was later adopted in Latin and followed by the Western Church, filioque being "and from the Son" in Latin.

Towards the end of the 20th century, discussions took place about the removal of Filioque in the Nicene Creed from Anglican prayer books along the lines of the Eastern Orthodox and Oriental Orthodox approach, but these still have not reached a state of final implementation. The majority of mainstream Protestantism hold similar views on the theology of the Holy Spirit as the Roman Catholic Church, but there are significant differences in belief between Pentecostalism and the rest of Protestantism.

Non-trinitarian views about the Holy Spirit differ significantly from mainstream Christian doctrine. Jehovah's Witnesses view the Holy Spirit, not as an actual person separate from God the Father, but as God's eternal "energy" or "active force", that he uses to accomplish his will in creation and redemption. He is a personage of spirit, without a body of flesh and bones. The Holy Ghost, like all intelligent beings, is believed to be fundamentally eternal, uncreated, and self-existent.

Baptism by water is but half a baptism, and is good for nothing without the other half-that is, the baptism of the Holy Ghost".

In his Introduction to the book Meditations , the Anglican priest Maxwell Staniforth discussed the profound impact of Stoicism on Christianity. Another Stoic concept which offered inspiration to the Church was that of 'divine Spirit'. Cleanthes , wishing to give more explicit meaning to Zeno's 'creative fire', had been the first to hit upon the term pneuma , or 'spirit', to describe it. Like fire, this intelligent 'spirit' was imagined as a tenuous substance akin to a current of air or breath, but essentially possessing the quality of warmth; it was immanent in the universe as God, and in man as the soul and life-giving principle.

Clearly it is not a long step from this to the 'Holy Spirit' of Christian theology, the 'Lord and Giver of life', visibly manifested as tongues of fire at Pentecost and ever since associated — in the Christian as in the Stoic mind — with the ideas of vital fire and beneficient warmth. The Holy Spirit is frequently referred to by metaphor and symbol , both doctrinally and biblically. Theologically speaking these symbols are a key to understanding of the Holy Spirit and his actions, and are not mere artistic representations. The Holy Spirit has been represented in Christian art both in the Eastern and Western Churches using a variety of depictions.

The Holy Spirit is often depicted as a dove , based on the account of the Holy Spirit descending on Jesus like a dove when he was baptized in the Jordan. The dove also parallels the one that brought the olive branch to Noah after the deluge, as a symbol of peace. The book of Acts describes the Holy Spirit descending on the apostles at Pentecost in the form of a wind and tongues of fire resting over the apostles' heads. Based on the imagery in that account, the Holy Spirit is sometimes symbolized by a flame of fire.

Dove representation in the Baptism of Christ by Pietro Perugino , circa Ray of light representation in Russian icon of the Pentecost , 15th century. Holy Spirit Cathedral Minsk , Belarus. From Wikipedia, the free encyclopedia. This article is about the Christian view of the Holy Spirit. For the Holy spirit in other religions, see Holy Spirit. For other uses, see Holy Ghost disambiguation. Jesus in Christianity Virgin birth Crucifixion Resurrection. This section relies largely or entirely on a single source. Relevant discussion may be found on the talk page.

Please help improve this article by introducing citations to additional sources. Holy Spirit in the Acts of the Apostles. Holy Spirit in Johannine literature. Furthermore, the results of one set of activities and experiences may overlap with others. Still, there are definite distinctions that are unique because they are achieved through the various activities and experiences believers have with God. The goal is to try to understand what is involved in spiritual life and how it is accomplished. The nine elements are:. This list shows there are many significant spiritual activities in the life of any believer.

We all know people who strongly disagree with the doctrine of the baptism in the Holy Spirit No. For example, there are many non-Pentecostal ministers who have not had a Pentecostal experience and do not speak in tongues, but have, nonetheless, wonderful ministries by virtue of their knowledge of the Word, the sufferings they may have endured, and the discipline of a rich prayer life. Most Christians agree that the above list represents the critical areas of spiritual life, but other groups would organize the spiritual life of the believer and the experiences that go with it in different ways.

Charismatics are satisfied with the list, but they eliminate tongues as the essential item in No. They also believe the baptism in the Holy Spirit is for personal edification and spiritual growth more than an empowering for service. Third Wave Christians probably agree with the elements in the list, but de-emphasize the unique experiential quality of No. Also, they eliminate the necessity of tongues for this enabling to occur.

Over-reaching Pentecostals see No. Some even include No. This was the normal experience of all in the early Christian church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry Luke This experience is distinct from and subsequent to the experience of the new birth Acts 8: With the baptism in the Holy Ghost come such experiences as an overflowing fullness of the Spirit John 7: There is one potentially problematic sentence in this statement.

This would mean that non-Pentecostals — nontongues speakers — have no power or gifts for ministry. If all gifts follow, then none precede. It cannot be any other way. This can only mean that non-Pentecostals do their work in the flesh and not the Spirit. This cannot possibly be the meaning of the authors of this statement.

Help in understanding this issue is provided in a position paper on initial evidence produced by the Assemblies of God in In addressing the question of the ministries of those who are not Pentecostal it says:. What about truly born-again people who have accomplished great things for the Lord but who do not speak with tongues? Can believers who have not experienced the baptism in the Holy Spirit minister with supernatural signs following?

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As the question is stated, the answer must be yes. Miracles were wrought through people like Stephen and Philip who did not have apostolic positions. The full range of gifts was everywhere seen after the Day of Pentecost. It was as if a high-octane fuel additive propelled the Church to incredible growth and outreach. Activity after the Day of Pentecost was not just an extension of activity before the great outpouring. The Church had experienced a major empowerment for more effective ministry. The baptism in the Holy Spirit, with the initial physical evidence of speaking in tongues, is the doorway leading to a greatly empowered church of Jesus Christ.

The last sentence in the Assemblies of God Statement of Fundamental Truths also reveals the Pentecostal understanding of the results of the baptism in the Holy Spirit. The language here is important. It speaks of something extra, something added on. The authors do not claim that all fullness, all reverence, all consecration, and all love come from the baptism in the Holy Spirit, but that something more is added to what God has already done.

With this in view, a clearer model of the Pentecostal understanding of the baptism in the Holy Spirit can be fashioned. What do Pentecostals mean by the baptism in the Holy Spirit? I think that a definition can be set out that does not claim to be comprehensive, but identifies the major elements in this Pentecostal experience. The baptism in the Holy Spirit is significant additional power for life and ministry given by God subsequent to salvation. By virtue of this, a deep sense of mystery and emotion is often experienced.

It is also characterized by speaking in tongues. Speaking in tongues establishes a noncognitive and nonrational communication with God. It is not antirational. It is an immediate contact with God that does not include human words, nor can it be expressed in human words. The baptism in the Holy Spirit does not and cannot take the place of the other necessary spiritual experiences that God has provided for His believers. Now, a critical question. If the baptism in the Holy Spirit confers additional power for ministry, how much additional power is gained?

Considerable evidence indicates that the baptism in the Holy Spirit confers a dramatic amount of power for ministry on the believer who receives this experience.

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His statistics are drawn from the development of Pentecostal missions in the 20th century. In Chile, the Methodists grew to approximately 5, members, while the Pentecostals grew to 2,, In Brazil, the Baptists grew to 1,,, while the Pentecostals grew to over 21 million. Worldwide, the Christian and Missionary Alliance grew to 1. More current year statistics show that Assemblies of God worldwide members and adherents have grown to nearly 48 million, not including the nearly 2.

These statistics cannot be ignored.

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These accomplishments are the reason that Fuller Seminary undertook a study of Pentecostal missions that has drawn attention to the spectacular success of Pentecostal ministry. Other scholars are drawing similar conclusions. Philip Jenkins, distinguished professor of history and religious studies at Pennsylvania State University, recently wrote a new book, The Next Christendom , in which he demonstrates that the growth patterns of the Pentecostals will make the 21st century a Pentecostal century.

Pentecostal ministry is not slightly more effective. It makes a dramatic difference. The baptism in the Holy Spirit provides a significant amount of power for supernatural ministry resulting in striking accomplishments for the Kingdom. All that is needed to clarify the Pentecostal understanding of the baptism in the Holy Spirit and its relationship to other schools of thought is the fact Pentecostals do not believe all power and gifting for ministry occur only after the baptism in the Holy Spirit.

I was enabled to acknowledge that what had been previously living in the practice of sin, being born of the flesh, was of the earth and was earthly. A contemporary of Cyprian, from the eastern part of the Mediterranean world, Gregory Thaumaturgus c. One of the most memorable patristic accounts of conversion is found in St. Augustine's autobiography, which he entitled The Confessions in order to acknowledge not only his own sins but also the great mercy and love of God toward him. You gleamed and shined, and chased away my blindness. You breathed out upon me and I drew in my breath and do pant for You.

I tasted, and do hunger and thirst. You touched me and I burned for Your peace" Confessions X, Such patristic witnesses have the power to inspire and encourage both Pentecostals and Catholics, since both of our communities treasure and retell the stories of marvelous conversion and transformation which God has worked in the lives of his saints.



Augustine's story includes some of the characteristics that both Catholics and Pentecostals recognize as part of the complex phenomenon of conversion. At times of crisis, a potential convert may seek order, meaning and purpose in life, leading to the search to encounter God. Augustine had moments of such encounter which were so vivid that he felt like St.

Paul, who wrote of being " lifted up to the third heaven " cf. But that this encounter should be more than simply a fleeting occurrence, Augustine chose to resume his participation in the catechumenate and to seek baptism Confessions VII, He believed that he could encounter Christ only as part of the community of believers Christ had founded.

For Augustine, the way of entry into that community was through the rites of Christian Initiation, which provided access to a genuine encounter with God. The interaction of potential converts with the community and the development of their commitment formed a clear pattern in which instruction and ritual were woven closely together. Augustine was influenced by the preaching of Ambrose Confessions V, The change at the root of conversion is nothing less than transformation of the person through the interaction of divine grace and human freedom.

The patristic writers used a variety of images to describe this holistic change or transformation, such as sanctification, enlightenment, and even deification; [6] but the dominant metaphor, as in Romans 6, was death and rebirth. The Fathers described the change in behavior that results from conversion in various ways. Origen observed that the word of teaching and instruction "taking hold of those who are most intemperate and savage if they follow her exhortation effects a transformation, so that the alteration and change for the better is most extensive" Origen, On First Principles III, 1,5 [c.

He adds that "the name of Jesus produces a marvellous meekness of spirit and a complete change of character" Origen, Against Celsus I, 67 [c. So dramatic was this change that it often surprised the non-Christian acquaintances of the newly converted: The Fathers generally spoke of conversion in the context of baptism as the beginning of the Christian life. They were attentive to the role of grace and to a person's free will in making a decision toward conversion. Origen noted that "no improvement ever takes place among men without divine help" Origen, Against Celsus I, 26 [c.

Later the Council of Orange taught: Some of the Fathers associated conversion with new birth and interpreted the new birth about which Jesus speaks in John 3: This new birth was described by means of metaphors such as "seeing the light" and "marriage to the Holy Spirit": And it sees the light in all its brightness. It is also taken up in its second birth by the Holy Spirit, just as in its first birth it is embraced by the unholy spirit. The flesh follows the soul now wedded to the Spirit, as a part of the bridal portion — no longer the servant of the soul, but of the Spirit" Tertullian, On the Soul 41 [c.

The newness of life in Jesus was like becoming a child again so as to be made according to a new pattern: Clement of Alexandria describes the transformation of the Christian in terms drawn from the creation of human beings at the dawn of time. Pentecostals and Catholics sometimes differ in their interpretation of biblical texts upon which the Fathers expounded. For example, Pentecostals read John 3: Nevertheless, the way patristic authors associate new birth with conversion and baptism speaks to both our communities, recalling something of the perennial qualities of Christian conversion which we both recognize and rejoice in and illustrating the diverse ways in which early writers attempted to describe what is essential to it.

How might the biblical and patristic material deepen agreement between the dialogue participants about conversion, and about becoming a Christian? Catholics and Pentecostals used their discussions concerning this material as a basis on which to consider current practices in both communities.

The Rite of Christian Initiation of Adults RCIA , retrieved from biblical and patristic sources and adapted for use by the Catholic Church in , offers possibilities for an agreed expression of our theological understanding and practice. It resulted from a revision of the rite of baptism in light of studies of liturgical history drawn from scriptural and patristic texts, especially that of the early centuries.

As its name implies, this rite is for the full initiation of a person into the church. The previously existing Rite of Baptism , that came into effect in as a rite of baptism only, was an abbreviated version of the ancient rite for the initiation of adults and had been used for the most part in the modified form suitable for the baptism of infants. The Rite of the Baptism of Infants , introduced in to answer the need of a rite suited to infants, follows the practice of the previous rite in being for baptism alone, rather than one of full initiation.

The limited scope of this Rite brings into prominence, by way of contrast, the comprehensive nature of the RCIA. In the texts and rituals of the RCIA, the various elements of Christian conversion on which Pentecostals and Catholics are agreed can be readily discerned. It may be noted too that though it is based on practice developed in the patristic era, the rite shares the perspective already outlined in the survey of biblical texts earlier in this section.

The text uses language of hearing, following and answering to express a conviction that conversion comes about in response to God's initiative. This reflects the agreement between Pentecostals and Catholics that conversion is understood as entrance into a covenant involving a mysterious interplay between the divine and human.

The baptismal event itself, the culmination of the catechumens' journey, is presented in the rite as an immersion into and identification with the mystery of Christ's dying and rising cf. The rite is therefore radically Christocentric. It situates the act of personal commitment to Christ in the context of the liturgical assembly and through the ministry of various members of the community. Seen from this latter perspective, the conversion celebrated by the rite entails also an enrichment of the ecclesial reality.

As a rite of initiation, RCIA consequently involves liturgical actions as well as spiritual event. While Pentecostals and Catholics both recognize that the Christian life in community is aptly expressed and enhanced in acts of worship, they differ on the relationship between the visible and invisible aspects of the rite of entry to the community. Catholics believe that the rite is a visible sign of invisible grace, a sacrament. Among Pentecostals, views on baptism vary between considering it a public affirmation of faith in Christ to speaking of it as having a substantial effect, a strengthening of faith.

In the Catholic understanding, the effects of the RCIA have a wider scope, in that baptism, confirmation and eucharist are all contained within it to complete the act of initiation. The initiation can be regarded as beginning and fostering a process of conversion in which there is remission of sin, regeneration, reception of the Spirit, and incorporation into Christ and his church, culminating in union with the crucified and risen Christ through the reception of his Body and Blood. Catholic belief is that in the rite of initiation, the reality of being clothed with Christ is most profoundly effected and expressed.

The RCIA may be prolonged over a period of a year or more and it assumes that conversion may develop gradually. This is indicated in the distinct ritual steps prescribed, in recognition that there are certain moments in the process when the conversion experience is deepened and demands a corresponding ritual expression. This implies that the conversion process may be quite diversified experientially. These stages of growth have as their end a transformation of the whole person in the areas of cognitive development, affective growth and behavioral change.

Pentecostals agree with Catholics on the necessity of this transformation but see it as an expression of discipleship following after conversion. Pentecostals and Catholics agree on the necessity of conversion as a key component of Christian Initiation, but continue to discuss the significance and relative normativity of both sacramental and non-sacramental approaches to initiation, including conversion. The Pentecostal team resonates so well with the RCIA that they would encourage its adoption by Catholics on a much wider scale.

Pentecostals identify more readily with such an approach, as opposed to one which begins with the baptism of infants and catechizing of children. Pentecostals perceive this latter approach to leave Catholic adults without the benefit of the strong teaching found in the RCIA, and think the RCIA could be an excellent resource for addressing pastoral problems related to the nominal practice of the faith and the ongoing need for evangelization.

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The Catholic Church, however, proposes a model of initiation which recognizes a link between baptism, faith and conversion, but understands that link differently in relation to the baptism of adults or of infants. In both cases there must be growth in faith and conversion, but baptism itself creates an adoptive relationship as a child of God. Sacraments, including baptism, whether of an adult or of an infant, are not only subjective professions of faith but also objective realities, because they incorporate the recipient into Christ and into God's people.

At baptism a child begins to share divine life and becomes part of the communion of saints, and this has meaning for the child's spiritual development. Thus Catholics would find it inconceivable to deny this grace to an infant, and through the priority of grace see a fundamental identity between infant and adult baptism.

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In both cases Christ is the door, even though the lives of individual Christians follow differing paths and are realized in diverse moments. The Rite of the Baptism of Infants also advises pastors to delay baptism in those cases where there is need for evangelization of the parents, and no reasonable expectation that an infant will be brought up in the practice of the faith without such evangelization. Thus, while Catholics view the RCIA as the fullest articulation of the process of initiation, they would not allow that affirmation to discount the importance of infant baptism.

For both Pentecostals and Catholics, baptism should be an ecclesial event, a faith experience for the worshipping community. In a mutually enriching exercise, teachers and catechists as well as parents must accept their mission to help children elicit acts of personal faith both in day-to-day living and at further stages of spiritual growth.

For Catholics, these opportunities include confirmation, first penance and first eucharist. Pentecostals, whether they practice the dedication or the baptism of infants and young children, likewise involve children and families in growth experiences through graded Sunday School and catechism programs, and gradual integration of children into the worship life of the community. Both Catholics and Pentecostals reject as inadequate a simply nominal adherence to the Christian life. Thus, the discussion surrounding the emergence of the RCIA included the question of whether the Rite offers a corrective to nominal practice of Christian life, or to a merely cultural Christianity.

On the one hand, Catholics would affirm the positive influence which a Catholic culture that is clearly influenced by the gospel can have, in supporting the continuing practice by Catholics of an authentic Christian life. They distinguished that, on the other hand, from what might be described as a merely "cultural Catholicism", on the part of those who might only superficially observe the Catholic faith.

An example of the latter includes pastoral situations in which individuals with no discernible faith, virtually no connection to the church, and no commitment to active practice, approach the church requesting sacraments merely for extrinsic reasons. While Catholics acknowledge the existence of such nominal practice both in previous centuries and the present day, they also wish to emphasize the concurrent presence of ongoing genuine conversion and vital Catholic life.

In current Christian Initiation praxis they seek to avoid any divorce between faith and sacrament, committed discipleship and Catholic identity. Likewise Pentecostals recognize the problems associated with a small but growing nominal or cultural Pentecostalism, and both sides see the need for evangelization, pastoral discernment and the call to committed discipleship in such contexts.

With regard to Christian culture, Catholics and Pentecostals alike acknowledge the impact of a Gospel vision upon and transformation of pagan and secular society over the centuries, so that society itself has at times embodied a profoundly Christian worldview. In our current pluralistic society, both sides continue to strive to establish a Christian culture within the larger society and thus to be instruments in God's hands for the kingdom.

Contemporary experiences of conversion often follow the New Testament emphasis on repentance, embracing the good news, and receiving the goodness of God experienced in healing, deliverance or other forms of help. Stories or testimonies about conversion to Christ frequently involve elements of restoration to active participation in the Christian community, to the deeper experience of family and a sense of belonging, regardless of social, gender or ethnic differences cf.

Those who have been marginalized identify with the experience of being called and thus being known by God cf. This transition from alienation to belonging is associated with an awareness of the restoration of one's dignity. Hence, Catholics and Pentecostals tend to understand conversion and initiation, first of all, in terms of the kinds of testimonies reflected in the New Testament rather than in abstract concepts.

For both groups conversion experiences are diverse, and all these experiences are something to be narrated and celebrated. Catholics and Pentecostals generally agree that conversion involves both event and process, and recognize the need for ongoing formation. Both hold to a diversity of ways in which one is converted.

Conversions may express varying characteristics, some more affectively oriented than others, some more cognitive, dramatic or volitional. Both recognize different levels of conversion, and conversion in stages i. Manifestations of conversions are also recognized in their diversity. One may give evidence of conversion through either word or service, depending upon gifts and calling. Catholics and Pentecostals also recognize diversity in the ways evangelization takes place.

Catholics are evangelized for life-changing conversions in parish missions, through spiritual retreats and exercises, and through liturgical rites such as renewal of baptismal vows. At the same time, Catholics see the retrieved RCIA as an example of the church's growth in its understanding of initiation, evangelization and mission. They see this as reflecting the pattern of Acts 2: Pentecostals, likewise, take the Great Commission Mt Thus Pentecostals and Catholics share in common a strong commitment to the proclamation of the Gospel, through various forms of witnessing and evangelism, including both missions and personal relationships.

Both Pentecostals and Catholics recognize conversion as the gift of God, although they may not always agree about what constitutes a valid experience of conversion. They join together in calling for the genuine conversion of people to Jesus Christ. Pentecostals and Catholics fully agree that becoming a Christian is not comprehensible apart from faith. The Letter to the Hebrews teaches that " Faith is the assurance of things hoped for, the conviction of things not seen" Heb In the Gospels, faith is depicted as trusting acceptance of God's revelation e.

Mary in Lk 1: Faith is a gifted response to God's revelation, involving an opening of the heart, an assent of the mind and actions which express our trust. While Jesus' call to saving faith is found in the synoptic gospels e. The letter to the Ephesians makes clear that it is through faith, freely given by God, that we are saved: Again, Paul clearly links the necessity of faith with salvation: For one believes with the heart and so is justified, and one confesses with the mouth and so is saved" Rom Christian Initiation cannot be fully appreciated without reference to the practice of baptism within the Jewish community at the time of Jesus.

Not only was a ritual bath administered to Gentile proselytes who wanted to become Jews, but also those who were already Jews could receive a 'baptism of repentance', such as that administered by John the Baptist in the Jordan river and received by Jesus at John's hands. Scripture contrasts the baptism of John, who baptized "with water" with that of Jesus, who "will baptize you with the Holy Spirit and fire" Mt 3: The mention of the baptism of John in the sermons of Peter and Paul Acts The accounts of John's baptism of Jesus Mt 3: While the four gospels articulate the nature of Jesus' call to all who would become his disciples, the first actual accounts of people becoming Christians are contained in the Acts of the Apostles, beginning with the account in Acts 2, of those who first responded to the Apostles' message on the day of Pentecost.

After the descent or outpouring of the Holy Spirit, Peter went out and preached about Jesus, crucified and risen Acts 2: Those who heard the proclamation were "cut to the heart", and said to Peter and the other apostles, "What should we do? The sequence of events is: After noting that three thousand had accepted the message that day, Acts 2: Their community was marked by signs and wonders, by the sharing of material goods and by regular gathering in the temple for prayer and in their homes for the breaking of bread cf.

Thus the account of the conversion of these three thousand concludes with their integration into a koinonia , a community of faith personal adherence to Christ and to the truths asserted in the proclamation about Christ and in the subsequent teaching of the apostles and of celebration baptism and the breaking of the bread. The statement that the new community was devoted to the apostles' instruction cf. The two men went down and prayed for them that they might receive the Holy Spirit for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus.

Then Peter and John laid their hands on them, and they received the Holy Spirit". Here the pattern of initiation seems to be the preaching of the good news, faith, baptism, prayer for the reception of the Holy Spirit, the imposition of hands by apostles from Jerusalem and the reception of the Spirit. Catholics have seen the prayer for the Holy Spirit and the imposition of hands by the apostles as a basis for the sacrament of confirmation.

Pentecostals see in the two moments of this account evidence that once one comes to personal faith and has been baptized, there is also a need for the coming of the Spirit upon an individual 8: This is an example of how Catholics and Pentecostals view a text from different perspectives. Further on, in Acts 8: Paul's vision of Jesus, his conversion and call, baptism and reception of the Spirit are recorded in Acts 9.

Following his experience on the way to Damascus and his subsequent three day stay in that city, Ananias arrives to lay hands upon Paul, that he might recover his sight and be filled with the Holy Spirit. Paul's sight then returns and he is baptized Acts 9: The elements of proclamation and personal faith are not explicit in this account nor when Paul retells it in Acts The aspect of divine initiative, so clear in the process by which Paul became a Christian, is also dominant in the next account of Christian Initiation, that of Cornelius and of all the other Gentiles who were listening to Peter's message Acts As Peter preaches, the Holy Spirit rushes upon his listeners, who began to speak in tongues and to glorify God Acts Peter ordered that they be baptized, later explaining "If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?

This emphasis upon the divine initiative is also evident in the fact that Cornelius and his companions do not seem to have had the chance to profess their faith in response to Peter's message; before he finishes they begin to speak in tongues and to glorify God. Nor do they request baptism; Peter "ordered them to be baptized in the name of Jesus Christ", after saying "Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?

There are clearly elements of proclamation and of a response of faith present in this account; at the same time, because of its importance for seeing God's design in the acceptance of Gentiles as part of the Christian community, the accent upon the powerful divine initiative is very strong.

Acts 16 contains the account of Lydia, whose heart was opened by the Lord to heed what Paul said and who was baptized with her household Acts At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay" Acts Another account appears in Acts In all three of these accounts the elements of proclaiming the word, faith and baptism are present, while the Holy Spirit is not explicitly mentioned. A striking peculiarity is the baptism of the household or the whole family.



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Given the cohesive nature of the family at that time, it is possible that the events recounted here included also the baptism of infants who were part of the family. On the other hand, the mention of faith could also suggest that only those who could understand and personally confess faith upon hearing Paul's message would have been baptized. The last account in Acts of people becoming Christians appears in On hearing Paul's explanation of how John was preparing the way for Jesus, "they were baptized in the name of the Lord Jesus.

When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied — altogether there were about twelve of them" Acts Here the pattern seems quite close to that of the Samaritan converts in Acts 8: In several of Paul's letters we find reference to the time when his readers first became Christians e. He also recounts some of the activities of his initial evangelization of these communities e. In these records we typically see the proclamation of the Gospel, the 'calling' of the people by God through Paul and their attentive response in faith, sometimes with reference to their baptism 1 Cor 1: In other New Testament letters, such as Hebrews Heb 4: Thus, in addition to the foundational testimonies of the four gospels and the references in various New Testament letters, these nine accounts from Acts — the three thousand on Pentecost, the Samaritans, the Ethiopian eunuch, Paul, Cornelius and companions, Lydia and her household, the jailer and his family, Crispus along with his household and many Corinthians, and the twelve Ephesians — offer us insight into the way one became a Christian in New Testament times.

The pattern among these accounts is rather similar, but clearly not always the same, and the details are often sparse. Usually there is a proclamation of the message about Jesus Christ, its acceptance in faith, baptism, the laying on of hands, the gift of the Holy Spirit and entrance into the community. The community worships together with the distinctive practice of the breaking of bread Acts 2: Catholics have traditionally seen this in eucharistic terms indicating that sharing in the eucharist is a sign of the full integration into the community.

While Acts does not tie the breaking of bread to initiation so strongly, further development toward a fuller eucharistic theology can be seen in Justin's First Apology 61, c. Pentecostals do see in the Last Supper and the "breaking of bread" Acts 2: But they do not see these accounts as necessarily implying the more fully developed sacramental, eucharistic theology embraced by Catholics.

In the Acts of the Apostles, becoming a Christian is described within the context of a church fervently engaged in the apostolic mission of proclaiming the gospel to those who do not yet know Christ. Such a mission obviously could only be addressed to those old enough to understand the proclamation.

Moreover, this earliest missionary stage seems not to have required a lengthy and detailed process of initiation prior to baptism. In fact there are several different approaches found in the Acts of the Apostles. It seems that persons and groups became Christian suddenly, with much of the further explanation of the requirements of faith and discipleship only following later.

But sometimes teaching precedes conversion, as in Acts 4: Often, teaching seems to have followed initiation, as in Acts 2: Clearly faith is central to Christian Initiation in the New Testament accounts here considered. The missionary, especially Peter and Paul in Acts, is the member of the church most engaged in introducing neophytes into the community's faith. But various texts suggest that the whole church was involved in supporting their mission, by encouragement Acts The whole church was also involved in discerning the solution to what was the most difficult challenge emerging from the initiation of new believers — the question about the observance of the law Acts All of this suggests that the task of initiation was not restricted to the missionary apostle but more widely shared by the whole community.

Christian Initiation may also be seen in the many instances of teaching in the Acts of the Apostles, as well as the accounts of Jesus' earlier teaching in the Gospels. According to the Scriptures, becoming a mature Christian entails a process of growing in faith. Various individuals are described by Acts as engaged in teaching: Peter and John 4: Some of these passages indicate a ministry of teaching which extended over a long period of time: Acts also knows of the danger of being misled by false teachings.

In his moving farewell to the leaders of the church at Ephesus, called presbyteroi "presbyters" or "elders" in Acts presents a teaching church in which the formation in faith which occurs after initiation may, in fact, be more extensive and more important than the seemingly short instruction which precedes baptism. All of the New Testament books imply that the church was active not only in the initial proclamation of the Gospel but also in the ongoing formation of faith. While the individual books, except for Acts, do not tell the story of the initial mission of the church, they are all instructions in faith.

Naturally the different groups of writings have distinctive emphases. Written to a group of believers who were tempted to turn back from their conversion to Christ, the letter to the Hebrews makes much of the need for Christians to receive further teaching following their initial response to the Gospel Heb 5: The Johannine literature highlights the role of the Holy Spirit leading the church into all truth Jn Much of the New Testament material about teaching shows that formation in faith was not reserved to baptismal candidates alone.

Paul suggests that maturing in faith is a long process 1 Cor 2: The activity of the Christian community in welcoming new members and in helping them mature as faithful disciples clearly shows that faith and Christian Initiation are closely tied together. Additional insights can be gained by briefly looking at the place of faith within the New Testament's reflection about baptism. The accounts in Acts, starting with Pentecost cf. Furthermore, throughout the New Testament baptism is associated with a powerful and dynamic transformation of the believer.

Baptism is tied to the forgiveness of sins Acts 2: It is linked to salvation: It is even said to "save" us "And baptism, which this prefigured, now saves you. In two extended sections of his letter to the Romans, Paul develops the themes that we are saved from the "penalty" of sins through faith in the blood of Jesus Rom 1: This inclusion in the death and resurrection of Jesus frees us from "the body of sin".

According to Paul, when persons are baptized they are not only giving public testimony to their faith in and allegiance toward Jesus and signifying the burial of an old life and entry into the new; they are participating in or entering into the death and resurrection of Jesus cf. Baptism means adoption as children of God: As many of you as were baptized into Christ have clothed yourselves with Christ" Gal 3: Those who have believed and are baptized have been formed into the messianic people: And if you belong to Christ, then you are Abraham's offspring, heirs according to the promise" Gal 3: Because of the profound link which the New Testament makes between faith and baptism, it is not surprising that some verses actually juxtapose the two realities cf.

In the New Testament becoming a Christian entails a communal dimension. Baptized into Christ, we are also baptized into Christ's Body, the church. Christian Initiation establishes communion among all who are transformed in Christ: It should be noted that most Pentecostals understand Gal 3: Nevertheless, like other Christians they do believe that baptism in water carries a communal dimension.

This link between Christ's death, baptism and the unity of the church helps to explain Paul's passion as he pleads with the Corinthian church to see and honor their oneness in the Lord: Was Paul crucified for you? Or were you baptized in the name of Paul? Clearly for Paul, a baptized person is now a member of the New Community and as such has the obligation to actively maintain its unity cf.

In summary, the teaching of the New Testament and the several accounts in Acts of individuals or groups becoming Christians, clearly show that faith plays a critical and necessary role in Christian Initiation. Faith is a gift of God without which one cannot become a Christian. Likewise, faith and baptism are linked. All who would become Christians are called to a baptism of repentance for the forgiveness of sins and a reception of the Holy Spirit Acts 2: At the same time, Pentecostals and Catholics need to explore further the different perspectives they bring to the precise nature of Christian Initiation.

Catholics generally understand texts such as Jn 3: In texts such as Rom 6: Pentecostals, on the other hand, see in the New Testament a primary emphasis on faith and confession, which also includes baptism, engendered by the received Word through the power of the Spirit. This public confession of faith and obedience is powerfully attended by God's Spirit, who also imparts the very realities signified by baptism. Regarding the timing of baptism, many of the accounts of baptism in the New Testament suggest that a personal, explicit profession of faith was a pre-requisite, an act which an infant would not seem capable of performing.

At the same time, the household baptisms recorded in Acts 16 and 18 allow for the possibility that infants were baptized. Of the nine accounts of baptism in Acts, only those of the Ethiopian eunuch and of Paul are reported as the baptism of a single individual; all of the others were administered to groups of persons. Furthermore, aside from the issue of infant baptism, a single pattern is not so easy to discern in the New Testament. Generally, it seems that a pattern such as proclamation of the message about Christ, faith and conversion, baptism, the laying on of hands and the gift of the Holy Spirit, evidenced in signs, seems to be the norm, with the presumption that the new Christians eventually shared in the "breaking of bread".

But there are instances which do not seem to fit the pattern, such as the delay of the coming of the Spirit until the Samaritans receive the laying on of hands by the apostles in Acts 8, or the Spirit coming upon Cornelius and his household prior to their baptism in Acts Also it is clear that the whole church was involved in the initial and continuing formation of its members. Yet while the entire community is active in the formation of disciples, in the end it cannot do for individuals what they must do themselves: At the same time, the accounts of baptism in Acts of the Apostles show people being baptized immediately after having heard the proclamation about Jesus Christ for the very first time.

Presumably they would have much more to hear about him and, to that extent their faith would need to grow with the passage of time through the grace of the Holy Spirit and with the help of instruction and encouragement by other members of the community. In this sense, their faith could not and need not have been fully mature at the precise moment of initiation.