Name:
Stephen T. Adair
Student ID Number:
2060329784
Email Address:
adair.steve@gmail.com
Course Name:
The Doctrine of the Holy Spirit
Course Number:
NT 573 ISR303
Assignment Number:
Assignment 1a
Audio Number:
N/A
Project Number:
N/A
Date of seminar (if applicable):
N/A
Course instructor for seminar (if applicable):
Location of seminar (if applicable):
N/A
**The Module Number, Audio Number (if applicable), and Project Number (if
applicable) must be accurate in order to process the lesson and record the grade. The
correct information is stated in the Course Study Guide.
--------------------------------------------------------------Study Guide Code/Date/Version
found on the first page of the Study Guide:
20120404
Degree Program:
MA in Biblical Studies
Address:
PO Box 2132
City:
Mossel Bay
State:
Western Cape
Zip:
6500
Country:
South Africa
Telephone:
+27 44 690 5133
--------------------End of Coversheet-------------------PLEASE TYPE THE REQUIREMENTS FOR THIS LESSON SUBMISSION AS
THEY APPEAR IN YOUR STUDY GUIDE HERE
Independent Study students must write a one-page double-spaced abstract for each
required text as described under Abstract Content and Abstract Format below. Please
submit each abstract separately as you complete them. You will receive a grade for each
abstract. The percentage value for each individual abstract is determined by dividing 20% by
the number of required textbooks in this course.
Abstract Content
1. Begin each abstract with the bibliographic citation for the text. Please consult the
current edition of Kate L. Turabian’s A Manual for Writers of Research Papers,
Theses, and Dissertations for the citation information needed. The citation serves as
the abstract title.
2. Beneath the citation write a one-page double-spaced abstract in normal font that
describes in the following order:
·
Key concepts in the book;
·
Strengths and weaknesses of the text; and
·
Issues or concerns raised for you in relationship to life, work, or ministry.
Bloesch, D. G., “The Holy Spirit: Works and Gifts”, InterVarsity Press, 2000.
Bloesch employs a dialogical approach to pneumatology which engages with both
with scripture and various church traditions. The opening chapter attempts to define his
pneumatology as a “trans-modern”1 “revelational-pneumatic”2. He describes it as a “theology
of Word and Spirit”. Chapter 2 discusses key elements of the contemporary debates
concerning the Holy Spirit (viz, the person, gender and outreach of the Spirit, baptism,
confirmation, assurance, and spiritual gifts). Chapters 3-9 provide an object survey of
historical pneumatological thinking from the Church Fathers to “Recent Developments in
Theological Thought.
In Chapter 10 Bloesch describes his own views on pneumatology, emphasising the
necessity of both Word and Spirit, and noting that an analysis of Reformation literature
demonstrates the consistent belief that the Word is only efficacious when illuminated by the
Spirit (p275). However, this chapter is disappointing as Bloesch interacts very superficially
with much of the pneumatological thought described in the previous nine chapters. For
instance, Bloesch concludes that Spirit Baptism occurs at regeneration (pp288, 299) and is not
1
2
Contra modern and post-modern.
Contra cognitive-propositional, experiential-expressive, and cultural-linguistic.
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an experience which is subsequent to conversion without any discussion of the issues at
hand3. Bloesch seeks to emphasise this point noting that conversion experiences vary
significantly, quoting several examples (p300). There are two significant problems with this
comment: firstly, none of the people in the examples quoted regarded the experience to which
Bloesch refers as a conversion4; and secondly all of these experiences were tangible and
emotional encounters with the Holy Spirit, and as such are not typical of most conversion
experiences.
Moreover, Bloesch’s treatment of charismata demonstrates poor understanding of this
subject area. For instance, noting Paul’s comment in 1 Cor. 12-14, Bloesch concludes that
“tongues” is associated with immaturity and should not be practiced by a mature believer
(p291). This conclusion is clearly incorrect, as Paul never states that tongues are infantile, and
actually claims to use the gift “more than all of you” (1 Cor. 14:18)5. Bloesch assumes that
tongues are always an ecstatic utterance (pp291-292) without demonstrating this position
either from a biblical or a church tradition perspective6. Finally, Bloesch’s comment “When
Pentecostals see faith as only preparatory for the gift of the Spirit, they tend to diminish
faith” is a terrible misrepresentation of Pentecostal doctrine.
Bloesch expresses a strange interpretation of John 13:1-20, asserting that the washing
of the disciples feet by Jesus was symbolical of their future cleansing at their conversion
(p306), which completely misses the point that Jesus noted that the disciples had already been
cleansed fully, but just needed occasional restoration7.
Bloesch closes with a chapter on the theology of the Christian life, which he describes
as a pilgrimage which he asserts is best portrayed as a battle.
3
Bloesch includes Rom. 8:9 in parenthesis implying that his point is proved by this scripture. However,
reference does not mention baptism in the Spirit.
4
Indeed, several had professed faith for many years prior to this experience, and some (such as John
Wesley) had been engaged in ministry and missionary activity for many years prior to the experience.
5
Paul was noting that the manner in which the Corinthian church used some of the gifts (including
tongues) was infantile, not that the gift itself was infantile.
6
As a life long Pentecostal Christian, who uses the gift of tongues in private devotions, my experience
is that tongues are rarely an ecstatic experience, but are ordinarily rational and controlled. This in fact
is what Paul was advocating in 1 Cor. 12-14.
7
Jesus explained to Peter “those that have had a bath need only wash their feet” (v10).
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