Dear Robert,
To answer your questions, I will quote here from two articles by
T.C. O'Brien in the Encyclopedic Dictionary of Religion:
" BAPTISM WITH THE HOLY SPIRIT (Second Baptism; Spirit Baptism),
in Holiness and Pentecostal teaching, the reception, distinct
from justification or conversion, of Christ's Holy Spirit,
usually manifested by some outward sign; the experience of the
first Pentecost renewed for the recipient. Holiness Churches
teach it as the means through which entire sanctification is
bestowed. In Pentecostalism, baptism with the Spirit is
central, an instantaneous, ecstatic experience, transcending
mere purification from sin and conferring the Holy Spirit
himself. Furthermore, it is necessarily accompanied by
glossolalia, and often by other charismatic gifts. Citing Joel
2.23 and many NT tests (e.g., Acts 1.4-8; 10.46; 12.16-18;
19.1-7; 1 Cor 12.14), Pentecostals insist that a continuous
experience of Pentecost is essential in the ordinary life of
the Church and of the Christian. Even as the first disciples,
all must await, but can confidently expect, this baptism as by
fire. The purpose of Spirit baptism is considered to be the
endowment of the recipient with new understanding, courage, and
patience both for his own Christian life and for his share in
evangelism. Among Pentecostals the pattern for "receiving the
blessing" usually has consisted in a fervent sermon of the
minister recounting other "breakthroughs" of the Spirit; the
coming forward of the seeker; his cries, trembling, rhythmic
movements and trance; the muttering of unintelligible sounds;
the imposition of hands by the pastor and elders; and the
shouts of joy for the blessing received. Recently among more
sophisticated groups such sessions have taken place in a more
sedate atmosphere and with less emotionalism. Baptism by the
Holy Spirit is connected with Pentecostal dispensationalism,
i.e., the present is the dispensation of the Holy Spirit (the
passage on the *latter rain in Joel 2:23 is so interpreted). The
experience of baptism with fire is the connotation of "Fire
Baptized" in Pentecostal terminology.
NEO-PENTECOSTALISM IN THE RC CHURCH, a movement
emphasizing the spiritual experience of the Holy Spirit's power
inwardly sanctifying and outwardly manifested in charismatic
gifts; also called the Catholic Charismatic Renewal. Adherents
take as a primary datum that the Holy Spirit's work of sanctification is
a reality, and that the Christian's experience of this influence is to be
expected.........................................................................
...................
The movement has its name and distinctiveness from the
charismatic activity in meetings of its prayer groups -- what
Paul VI spoke of as the miracle of Pentecost continued in
history. As signs of spiritual renewal among the members, the
Pope singled out their taste for prayer, for contemplation, for
praising God; their attentiveness to the grace of the Holy
Spirit; their assiduousness in the reading of Scripture. While
no stereotyped or highly structured, Catholic charismatic
groups do share three common marks of identity. The first is
that their meetings include charismatic prayer as an integral
and essential part. The second is the gift of tongues itself;
this is taken as a gift of prayer, not of communication; it
occurs mainly during prayer meetings; the tongue-speaker is
completely self possessed, not in an ecstatic state (once
received, the gift can be used at will); the understanding
given with the exercise of the gift is of the Spirit's real
power and presence. At times the gift is used to convey "a
message in tongues," but then the correlative gift of
interpretation (not translation) is required. The third mark
of identity is the baptism of the Spirit, which often occurs
after the communitary laying on of hands upon one suppliant,
and which consists primarily in an experience, manifest or
hidden, of joy, peace, love as these come from the presence of
the Holy Spirit. (Descriptions of this experience read like
those in traditional theology on the workings of the gifts of
the Holy Spirit.) Particular effects of baptism in the Spirit
are a sense of rebirth, of moral transformation, and of being
filled with the Spirit. Participants in the charismatic
renewal attest to certain general results in their spiritual
life; a new sense of God's presence as Father; a more intense
prayer life; love for the Scriptures; devotion to the Eucharist
and to Mary; deliverance from sin; fidelity to the Church.
Many Catholics remain, by temperament and by training,
diffident toward the movement, esp. toward its specific
features; firsthand experience of its prayer meetings, however,
often dispels such reservation. As to "mainline," historical
Pentecostalism, there are many differences: CATHOLIC
PENTECOSTALS ADHERE TO THE PRIMACY OF SACRAMENTAL
BAPTISM, AND REJECT ANY SUGGESTION OF "REBAPTISM";
retain a precise concept of the Church and its teaching office; do
not profess assurance of salvation; reject biblical fundamentalism
or rigid moralism. Theologians of the movement recognize the
dangers of elitism, or of substituting specifics of the Pentecostal
experience for essentials of life in the Church; but such dangers
have not in fact prevailed."
Sincerely in Christ,
Father Mateo
- Glory be to the Father, and to the Son, and to the Holy Spirit -
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