Effects of the Spirit (Main Forum)

by Ian Elmer, Brisbane, Australia, Tuesday, May 25, 2010, 09:32 (1122 days ago)

Hi All,

The following few comments are in response to some questions put to me by Peter and Bert below who asked about the role of the Holy Spirit at creation and the historicity of the Pentecost story in Acts.

In the New Testament we have many references (257) to the spirit (pneuma) and a few (92) to the “holy spirit” (pneuma hagion). This impressive frequency of references suggests a concept that was central to the lived experience and the theology of the earliest communities of faith. This alone might suggest some substance to Luke’s version of events in chapters 1-5 of Acts, which describes the charismatic quality of the first community of faith at Jerusalem. That some event occurred that imparted this quality to the community seems irrefutable; but this need not also suggest that Luke’s description of the Pentecost event is entirely historical – indeed, the dependence upon Jewish tradition and story suggests otherwise.

The Fourth Gospel (Jn 20:19-23; cf. 16:1-33) also has a “Pentecost” event, but it doesn’t occur on the feast of Pentecost. Rather, the Johannine gift of the Spirit occurs on the day of the resurrection and it is imparted directly by the risen Lord. Even Luke has more than the one story in chapter 2 of Acts about descents of the spirit, of which the other significant one occurs as part of the conversion of Cornelius and involves Gentiles (Acts 10:44-48).

So, while I am loathe to completely dismiss the general thrust of the story of the Pentecost as unhistorical, I might caution against putting complete trust in all the details of Acts 2. It is tempting to speculate about why this particular day was chosen to mark the coming of the Holy Spirit. Most likely it was liturgical, and Luke’s story reflects the liturgical calendar of his community. Pentecost was thought to commemorate the gift of the Law that resulted in the old covenant between God and his ancient people, so this same day was selected to celebrate the gift of the Spirit, based upon the life, death, resurrection and exaltation of Jesus that issued in a new covenant between God and his new or renewed people (Jub. 6:17–19; see also Jub. 1:1; 15:1; 44:4–5; Philo Decal. 33, 35; Philo Spec. Leg. 2.189).

As to the role of the spirit at creation and at Pentecost, the Judeo-Christian has always reckoned on a variety of roles or, more accurately, “effects” for the spirit. Traditional Christian theology sometimes refers to the differing “missions” of the spirit. The first and most notable effect of the spirit is her roles in inspiring prophesy – but that too is linked to creation.

The postexilic author of the book of Nehemiah had already incorporated a prayer in which God is said to have been patient with Israel for many years and to have “warned them by your spirit through the prophets” (Neh 9:30). This conviction is echoed by the Qumran sectarians: “This is the study of the law which he commanded through the hand of Moses, in order to act in compliance with all that has been revealed from age to age, and according to what the prophets have revealed through his holy spirit” (1QS 8:15–16).

Jewish writers naturally made the connection between the spirit who inspires the prophets and the spirit or breath of God that brought about creation. In Judith 16:14, the author praises God: “You sent forth your spirit, and it formed them/there is none that can resist your voice”. Even more interesting, the spirit’s function vis-à-vis creation is, according to Wisdom of Solomon 1:7–8, not only to grant life but also to convict wrongdoers: “the spirit of the Lord has filled the world/and that which holds all things together knows what is said.” In the words of the Sibyl composed by another Egyptian author, “Nor is anything left unaccomplished that God so much as puts in mind/for the spirit of God which knows no falsehood is throughout the world” (Sib. Or.. 3:696–701).

The association between the spirit and prophesy played a significant role in the thinking of the New Testament writers about Jesus, especially Luke. In Acts Luke states that “Jesus the Nazarene was a man marked out by God with mighty works, wonders and signs which God did through him” (Acts 2:22), for “God had anointed him [made him Messiah] with the Holy Spirit and power”; as a consequence, “he always went about (diēlthen) doing good (euergetōn) and healing (iōmenos) all who were overpowered by the devil because God was with him” (Acts 10:38).

Luke is probably here influenced by thinking similar to that in the Sibyline Oracles and, hence, Jesus could do no wrong, no falsehood could exist in him because he was empowered and filled with the spirit. But, of course, for Luke, as indeed all the New Testament writers, even the mighty works and miracles of Jesus were accomplished via the spirit working in him – especially the nature miracles, which indicate Jesus possession of the creative principles of the spirit as well.

Later, the miraculous birth of, and incarnation of word of God in, Jesus would be attributed to the work of spirit – which was seen as the final act of creation. One need only look at the majestic hymn to cosmic Christ in Colossians (1:15-20). In a few short years, the author of Ephesians can take this notion of the cosmic Christ and apply it to the church, which is seen as inheriting the spirit of Jesus (and Jesus’ mission). Indeed, Ephesians almost goes so far as to see the church as the pinnacle of creation.

Cheers,

Ian

Ian J. Elmer

I am prepared to press onto the end along a path on which each step makes me more certain, towards horizons that are ever more shrouded in mist (Teilhard de Chardin)