Baptism in The Holy Spirit An Analysis o
Baptism in The Holy Spirit An Analysis o
Baptism in The Holy Spirit An Analysis o
urn:nbn:de:0276-2016-4075
Mihai-Iulian Grobnicu
Abstract
Keywords
1 Introduction
the space of this paper did not allow me to discuss the doctrine
of deification, which I consider to be the final act of the
experience of the Holy Spirit. Maybe a future study will analyze
the teaching of deification in the Orthodox and Pentecostal
theology, using Saint Symeon as a framework. A second
limitation of this study is represented by the short remarks on
the nature of the charismatic experience and its place in the life
of the Church. Besides these, the Pentecostal perspective of this
paper describes mainly the position of the Classical
Pentecostalism, and it does not refer to Charismatic posts. Also,
when I spoke about the raising and development of the
Pentecostal movement and Pentecostal theology, I took as
reference point Pentecostalism in United States of America, as
the place from where the Pentecostal movement, as we know it
today, ignited.
The sources for Symeon s life are the biography written by his
apprentice, Nicetas Stethatos, and his sermons and letters3.
According to these, he was born in 949, in the village Galatia,
Paphlagonia (Asia Minor) and died in 1022, on 12th of March, in
the monastery of Saint Marines, in Paloutikon, across
Constantinople.
9 St. Symeon the New Theologian, The Ethical Discourse 10, in: On the
Mystical Life: The Ethical Discourses, Vol. 1: The Church and the Last
Things (trans. Alexander Golitzin, New York: St Vladimir's Seminary
Press, 1995), pp. 163-164.
10 St. Symeon the New Theologian, The Ethical Discourse 10, in: On the
Mystical Life: The Ethical Discourses, Vol. 1, p. 149, 156 et passim.
11 Alexander Golitzin, Saint Symeon the New Theologian. On the Mystical
Life: The Ethical Discourses, Vol. 3: Life, Times and Theology (New York:
St Vladimir's Seminary Press, 1997), p. 48.
12 The Orthodox Church does not use the western terminology of
„sacraments . )nstead of this, it uses the term mystery , considered
for its potential to explain better the miracle, without limiting the
reality at a certain definition. The Holy Mysteries are means of grace,
but how do they work remains a mystery known by God alone.
174 Mihai-Iulian Grobnicu
frees us from the ancestral sin, death, and impurity, gives the
grace and brings us into the Vine of God16. Furthermore,
through Baptism, God makes us new, He will number us with
the saints, and we will become sons of God, because the talent
of sanctification and adoption to sonship was given to us17. In
this context, Symeon underlines the baptism of the infants, who
become true sheep of Christ s flock: For ) believe that baptized
infants are, by the Holy Spirit, both sanctified and kept safe, but
since also they are completely delivered from the Devil s
tyrannical rule and sealed with the sign of the life-creating
Cross, they are sheep belonging to Christ s spiritual flock and
choice lambs18.
However, as Symeon stresses, throughout our entire lives, due
to our misbehavior, the grace received at Baptism is lost, and
our relationship with God is not consolidated19. The human
person fell from this statue of familiarity and boldness with
God, and did not enrich the gifts received at Baptism. That is
why Symeon spoke about repentance to regain that
familiarity20. To define the event of repentance, Symeon uses
16 St. Symeon the New Theologian, Hymnes, 55, in: Johannes Koder (ed.),
Syméon Le Nouveau Théologien: Hymnes (Sources chré tiennes, ,
trans. Johannes Koder, Paris: Editions du Cerf, 2003), p. 257.
17 St. Symeon the New Theologian, The Ethical Discourse 13, in: On the
Mystical Life: The Ethical Discourses, Vol. 2: On Virtue and Christian Life,
p. 171. See also St. Symeon the New Theologian, Epistles, 1, in: The
Epistles of St Symeon the New Theologian, p. 31.
18 St. Symeon the New Theologian, Epistles, 4, in: The Epistles of St
Symeon the New Theologian, p. 143.
19 St. Symeon the New Theologian, Catecheses, 2, in: The Discourses, pp.
50-51.
20 St. Symeon the New Theologian, The Ethical Discourse 13, in: On the
Mystical Life: The Ethical Discourses, Vol. 2: On Virtue and Christian Life,
p. 171. )n his speeches addressed to the monks of Saint Mamas
monastery, Saint Symeon says: Those of you who have defiled their
first Baptism through the transgression of God s commandments (…)
display a worthy penitence by means of all sorts of deeds and words,
that you may draw on yourselves the grace of the all-holy Spirit . See
176 Mihai-Iulian Grobnicu
some terms which are inter-related and which are part of the
patristic literature, such as repentance (metanoia), contrition
(katanyxis), compunction (penthos21), as well as tears and
humility22. Hence, for Symeon, Repentance is the renewal of the
baptismal grace23.
St. Symeon the New Theologian, Catecheses, 32, in: The Discourses, p.
337.
21 See Irénée Hausherr, Penthos: La Doctrine De La Componction Dans
L'orient Chrétien, Roma: Pont. Institutum Orientalium Studiorum,
1944), p. 9, 15 et passim. For more details on this subject see Myrrha
Lot-Borodine, Le mystère du don des larmes dans l Orient chrétien ,
in: Olivier Clément (ed.), La Douloureuse Joie: Aperçus Sur La Prière
Personnelle De L'orient Chrétien, Bégrolles en Mauges: Abbaye de
Bellefontaine, 1981), pp. 133-195. I. Hausherr proposes a definition of
penthos as the mourning for lost salvation, for yourself or for others. On
this direction, he quotes from the Life of St Cyril of Philea, by Nicolas
Kataskepenos: The penthos is godly mourning [sorrowful], begotten
by repentance; penthos is a feeling accompanied by sadness and pain
because of the privation of what gives joy ). Hausherr, Penthos, p. 26.)
A very important thing, in which regards the spiritual development
during the ascetic effort, is to know how to differentiate the tears :
The crucial distinction lies between sensual or natural tears and
spiritual tears (there is also a third possibility: tears may be demonic).
Sensual tears are emotional; spiritual tears are ascetic. Though,
frequently, the emotional tears express our earthly sadness, and the
spiritual tears express our peace and joy which indicates the grace of
the Holy Spirit, Holy Fathers did not make a sharp distinction between
them. On the lower level they are bitter; on the higher level, sweet. On
the lower level they are a form of purification; on the higher level, of
illumination. )t is not a distinction, but rather an inter-penetration, a
gradually development from one to another one. See Kallistos Ware,
The Inner Kingdom (Crestwood, NY: St. Vladimir's Seminary Press,
2000), pp. 55-56.
22 A. Golitzin, Saint Symeon the New Theologian. On the Mystical Life: The
Ethical Discourses, Vol. 3…, p. 56.
23 St. Symeon the New Theologian, Hymnes, 15, in: Johannes Koder (ed.),
Syméon Le Nouveau Théologien: Hymnes (Sources chré tiennes, ,
trans. Johannes Koder, Paris: Editions du Cerf, 1971), pp. 255-258.
Baptism in the Holy Spirit… 177
24 St. Symeon the New Theologian, Chapters, 3.12, in: The Practical and
Theological Chapters; and the Three Theological Discourses, p. 74.
25 St. Symeon the New Theologian, The Ethical Discourse 10, in: On the
Mystical Life: The Ethical Discourses, Vol. 1: The Church and the Last
Things, p. 156. This is the only time when Symeon uses the expression
baptism with the (oly Spirit .
178 Mihai-Iulian Grobnicu
26 St. Symeon the New Theologian, The Ethical Discourse 9, in: On the
Mystical Life: The Ethical Discourses, Vol. 2: On Virtue and Christian Life,
p. 127. See also Chapters, 1.35,in: The Practical and Theological
Chapters; and the Three Theological Discourses, p. 42. When someone s
eyes are full of tears, one is repenting for her/his sins, but also,
enjoying the beauty and mercy of God, one is happy and praise God for
everything He has done (see I. Hausherr, Penthos, pp. 61-52.) See also
Catecheses, 9, in: The Discourses, p. 160 - in order to produce in us
repentance, Symeon recommends constantly and daily confessions;
only after that repentance gives rise to the tear from the depths of the
soul; the tear cleanses the heart and wipes away great sins. When
these have been blotted out through tears the soul finds itself in the
comfort of the Spirit of God and is watered by streams of sweetest
compunction. When someone s eyes are full of tears, one is repenting
for her/his sins, but also, enjoying the beauty and mercy of God, one is
happy and praise God for everything He has done. I. Hausherr
describes some of the features of the teaching about tears at Symeon,
and one of them is this: the repentance must be always in touch with
thanksgiving for what is received. But even in those moments of
enlightenment and joy, the human person is conscious that what is
received is received by grace, and that she/he is not worthily to
receive it. This thought that God gave something which the human
person did not deserve it, produces the grief for what has been done
and for how good is God. (see I. Hausherr, Penthos, pp. 61-62.) For
(ausherr is very hard to understand why for Symeon penthos, the
godly sorrow, is not only part of the ascetic struggle, but also part of
contemplation, because tears are for Symeon the clearest sign of grace
(see I. Hausherr, Penthos, p. 193.)
Baptism in the Holy Spirit… 179
27 St. Symeon the New Theologian, The Ethical Discourse 8, in: On the
Mystical Life: The Ethical Discourses, Vol. 2: On Virtue and Christian Life.
p. 110.
28 St. Symeon the New Theologian, Chapters, 3.45, in: The Practical and
Theological Chapters; and the Three Theological Discourses, p. 85.
Check also Catecheses 29 and 32, in: The Discourses, pp. 313, 337. See
the similarity with Saint John Climacus: The tears that come after
baptism are greater than baptism itself, though it may seem rash to say
so. Baptism washes off those evils that were previously within us,
whereas the sins committed after baptism are washed away by tears.
The baptism received by us as children we have all defiled, but we
cleanse it anew with our tears. If God in His love for the human race
had not given us tears, those being saved would be few indeed and
hard to find. Saint John Climacus, The Ladder of Divine Ascent, New
York: Paulist Press, 1982), p. 137, 259.
180 Mihai-Iulian Grobnicu
31 St. Symeon the New Theologian, Hymns, 14, in: Johannes Koder (ed.),
Syméon Le Nouveau Théologien: Hymnes (Sources chré tiennes, ,
trans. Johannes Koder, Paris: Editions du Cerf, 1969), pp. 58-59.
32 St. Symeon the New Theologian, The Ethical Discourse 10, in: On the
Mystical Life: The Ethical Discourses, Vol. 1: The Church and the Last
Things, p. 166. Same subject is discussed in The Ethical Discourse 14,
in: On the Mystical Life: The Ethical Discourses, Vol. 2: On Virtue and
Christian Life, p. 180. The entire Ethical Discourses 10 and 14 discuss
about the importance of the Holy Eucharist for the spiritual life and
salvation.
182 Mihai-Iulian Grobnicu
still more suited and necessary for us, listen to what follows:
«And the Word became flesh and dwelt among us» 33.
Thus, the Holy Communion brings Christians to total union with
Christ, through the Holy Spirit, and leads us to the
transfiguration and deification. In other words, through Holy
Communion, the Mystery of the Incarnation of the Word of God
takes place in every Christian34.
33 St. Symeon the New Theologian, The Ethical Discourse 10, in: On the
Mystical Life: The Ethical Discourses, Vol. 1: The Church and the Last
Things, p. 157.
34 A. Golitzin, Saint Symeon the New Theologian. On the Mystical Life: The
Ethical Discourses, Vol. 3, p. 93.
Baptism in the Holy Spirit… 183
more intimate fellowship with the Father and His Son and a
unity of the Spirit among believers39 .
In line with them, John Fletcher stressed the Holiness point of
view about Holy Spirit Baptism. Emphasizing the need for
Christian perfection from Wesley s writings and the revivalist s
penchant for crisis experience, Fletcher arrives at an
understanding of sanctification as a second blessing, or a
baptism in the (oly Spirit after regeneration40. Holiness
movement understood sanctification as a second definite work
of grace regeneration is the first one whereby the Adamic
nature is eradicated41. The big dilemma was: what is given
through the Holy Spirit Baptism - holiness or power?
This question led Benjamin Harden Irwin to speak about the
third blessing: so far as the sin question is concerned, it is
forever settled in the two works of grace – forgiveness, and
cleansing. Hence, the baptism with the Holy Ghost and with fire
gives special anointing and deep inner illuminating42. That is
why, for )rwin, the baptism of fire is a subsequent experience
to sanctification.
On the other hand, Holy Spirit Baptism is also mentioned within
the Keswick revival. Here the Holy Spirit Baptism is understood
as a post-conversion empowerment for the witness. For
Keswick adherents, the baptism in the Holy Spirit is not
43 D. Dayton, Theological Roots…, p. 102. For them, the Holy Spirit dwells
in every believer, but through the Spirit-Baptism one receives a special
gift for service. This doctrine is further developed by Reuben A. Torrey
and J. Chapman.
44 F. D. Macchia, Baptized in the Spirit: A Global Pentecostal Theology
(Grand Rapids, Mich.:Zondervan, 2006), p. 28.
Baptism in the Holy Spirit… 187
rites (…). They are not just reminded, but they participate
once more in the very power of these events, for they
have the Spirit within. 84
Therefore, water baptism has to be an integral part of the whole
experience of becoming Christian, and Eucharist has to be a
way of connecting an ongoing, fresh reception of the Spirit, to
baptism as the rite of initiation.85 What Macchia is trying to say
is that we discuss about the same grace, the same Spirit who is
present at our initiation and who gives through (is presence a
genuinely new beginning in the Christian life :
Can grace both emerge from what is granted in Christian
initiation and confront us from beyond with something
genuinely new? Are we not talking here about two sides
of the same coin, since what is granted in initiation is a
living relationship with God and not a material deposit of
grace that can somehow burst forth in life? 86
Macchia is helped in his approach by the thoughts of Simon
Chan, who describes Spirit baptism as given sacramentally but
fulfilled in the Holy Communion:
Some kind of doctrine specifying the experiential
distinctiveness of Spirit-baptism is needed for the long-
term survival of Pentecostal charismatic reality. Here, we
can learn something from the sacramentalists. They have
7 Conclusion
91 St. Symeon the New Theologian, The Theological Discourses 1, in: The
Practical and Theological Chapters; and the Three Theological
Discourses, p. 116.
202 Mihai-Iulian Grobnicu
Bibliography
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