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All Gifts Point to Jesus as Central to Christianity

3/10/2022

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3/10/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Twenty-Two: General Conclusions: Where We Were and Where We Are." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 316-342.

The impartation of the Holy Spirit at Jesus' baptism immediately after his rising from the water, was significant in the accounts of the Synoptic Gospels. With Jesus' baptism serving as the paradigm for Christian baptism, a reception of the Holy Spirit would be expected, as was the case in early post-New Testament belief, especially in the East (McDonnell & Montague 1991, 316).  The gift of the Holy Spirit thus became the expected norm for the Christian. The theme of death, burial, and resurrection in baptism ratehr early arose to prominence in Christian thought (McDonnell & Montague 1991, 317). Eventually, the relationship of baptism to the death and resurrection of Christ became more prominent than any association to Jesus' baptism (McDonnell & Montague 1991, 318). Jesus' baptism, at least in Syrian thought, then came to symbolize the entrance into a fully developed Christian life. McDonnell and Montague emphasize the importance of both themes - Jesus' baptism and death and resurrection - in Christian thought. The theme of being born again, from John chapter three, also rises to prominence in a lasting way, from the eighth century to the present (McDonnell & Montague 1991, 320). This may create more difficulty as we try to identify the work of the Holy Spirit in giving gifts.

While McDonnell and Montague recognize that the work of the Holy Spirit is important to Christianity, they also affirm that it is not at the center of the gospel message. Pneumatology is not the matter of prime emphasis in Christian theology (McDonnell & Montague 1991, 321). The emphasis in Christian thought remains on Jesus as the one who atones for sin. The Holy Spirit gives gifts which direct God's people to Christ (McDonnell & Montague 1991, 322).

Christian tradition attribues numerous effects to the presence of the Holy Spirit. McDonnell and Montague recgnize that different communities expected various types of gifts to come from the Holy Spirit, as they describe in some detail (McDonnell & Montague 1991, 323). While there were a variety of expectations of the way the Holy Spirit would be manifested, there was an overriding expectation of some sort of experiential evidence of an impartation of the Holy Spirit. This would be observable by others, or at least by the Christian who received the Spirit (McDonnell & Montague 1991, 324).

In any case, McDonnell and Montague see that an experience of the Holy Spirit is the start of other developments in the lfie of the Christian (McDonnell & Montague 1991, 325). Fruit is borne by those growing in the Holy Spirit. McDonnell and Montague find that, especially in Syrian Christianity, growth in the Spirit was understood to be related to taking on monastic practices of asceticism (McDonnell & Montague 1991, 326). This was how one would receive more of the grace of Jesus. 

McDonnell and Montague further see that the water baptism was not always associated with gifts of the Spirit. This was especially the case when infant baptism was practiced. An outpouring of gifts may be years later (McDonnell & Montague 1991, 329).

McDonnell and Montague conclude that history demands an understanding of an impartation of the Holy Spirit at baptism, and an expectation that in some way the Holy Spirit will work in baptized people until the second coming of Christ (McDonnell & Montague 1991, 333). They expect an ongoing work of the Spirit, but within the context of existing church structures which emphasize Jesus, not gifts.

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Baptism as Entry into Communion with God

3/9/2022

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3/9/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Twenty-One: Conclusion: Spirit Baptism and Initiation in the Early Post-Biblical Tradition."Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 306-315.

McDonnell interprets entry into Christianity as a definitive entry into communion with the Trinity. The church, then, as a sacramental bond, and one in which God initiates the relationship with his people (McDonnell & Montague 1991, 306).

In this relationship, and especially in its initiation, McDonnell observes that the baptism of Jesus and his death and resurrection provide the framework of concept and practice. At his baptism Jesus was visily endued with the Holy Spirit, declared to be God the Son, and set out in his ministry of preaching, teaching, and working miracles (McDonnell & Montague 1991, 307). To neglect this event is to neglect the work of God for his people.

By the fourth century, attention paid to Jesus' baptism as our pattern in baptism had gradually shifted, resulting in more attention to death and resurrection as the model of baptism (McDonnell & Montague 1991, 308). Yet, McDonnell recognizes that Pentecost still needed to be present in the concept of the church. Therefore, an enduement of the Holy Spirit, resulting in gifts, retained a place of prominence, at least from the time of Cyril.

At and around the time of baptism the rites of early Christianity regularly included some combination of an anointing with oil, a laying on of hands, and an invocation of the Holy Spirit. There was an expectation that people would receive the power of the Holy Spirit, even in locations where gifts as described in 1 Corinthians 12 were not in practice (McDonnell & Montague 1991, 309). 

In the work of Philoxenus and Joseph Hazzaya, as well as those authors who had been exposed to Montanism, very possibly as a reaction to perceived abuses, it was common to affirm activity of the Holy Spirit but to go only up to a certain point, not really endorsing a present-day exercise of spiritual gifts (McDonnell & Montague 1991, 311).

A prominent move among Syrians of the fourth century and beyond was to affirm a second baptism, which was in actuality an enduement of the Holy Spirit when the Christian had more fully renounced the world. McDonnell clearly states this was not seen as a "second blessing" as we might hear of today, "but the unfolding, the full flowering of the reality given in first baptism" (McDonnell & Montague 1991, 312). There is, nonetheless, a distinction made among believers with different levels of spirituality.

It is important to McDonnell that in his examination of authors most were writing intentionally about interpretation of the liturgy (McDonnell & Montague 1991, 313). Their thoughts on the matter were primary to their intent in writing, rather than tangential ideas.

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Spiritual Gifts - Different in Different Ages

3/7/2022

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3/7/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Twenty: Philoxenus and the Syrians: The Monasticized Charisms." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 288-305.

While Chrysostom considered the gifts of the Spirit to belong to a bygone era, McDonnell still considers that they may have been operating in other settings. To evaluate this possibility, he looks at the ascetic and monastic movements in Syria (McDonnell & Montague 1991, 288). Philoxenus observed that not all the sick were healed through prayer and that sins were forgiven only to those wo lived an ascetic lifestyle. Not until reaching perfection through asceticism and renunciation of the world could one expect to be truly forgiven or to receive healing (McDonnell & Montague 1991, 289). He did assert that everyone received the Holy Spirit at baptism, but the gifts were not available to any who had not completely renounced the world (McDonnell & Montague 1991, 291).

McDonnell observes that in Syriac monastic thought, Pentecost and baptism are closely connected (McDonnell & Montague 1991, 293). The person who has been baptized in water is also a recipient of fire and the Holy Spirit, reminiscent of Jesus' work in Matthew 3:11 and Luke 3:16. Miracles, which Jesus began after his baptism, may be seen as the ability of Christians after their baptism. However, it appears likely to some that this is a second baptism, the spiritual move away from the things of this world (McDonnell & Montague 1991, 295).

Theodoret, in his History of the Monks in Syria (ca. 444), escribes a number of ascetics, some of whom performed miracles (McDonnell & Montague 1991, 297). He considered God to give greater gifts to those with greater souls. The majority of people he described were not known for exercising spiritual gifts. McDonnell observes, "Theodoret seems to tie charisms to holiness in a way alien to St. Paul" (McDonnell & Montague 1991, 298). The greater gifts are given to the greater saints. They do, however, remain tied to evangelization, as they draw attention to God.

By the eighth century, McDonnell finds Joseph Hazzaya as a Syrian mystic who takes the work of the Spirit to fit into both mystical and intellectual cateories (McDonnell & Montague 1991, 300). There remains a strong identification of baptism with spiritual gifts, as well as a concern for emotional zeal. The gifts of the Spirit are spiritual and internal, not normally seen or heard by others (McDonnell & Montague 1991, 301). 

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Baptism and Life Changes

3/4/2022

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3/4/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Nineteen: Philoxenus: 'Our Baptism is the Holy Spirit.'" Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 266-287.

McDonnell considers the fact that there may well have been a significant non-Greek gospel tradition in early Christianity. While Aramaic is often neglected as a world language, it certainly served as an international language between 500 and 200 B.C. Additionally, "Syriac is a dialect of Aramaic, or, more precisely, is Lat Aramaic" (McDonnell & Montague 1991, 267). Though the Syriac New Testament was translated from Greek, the early Syrian Christian authors wrote and thought in a direct linguistic line descended from synagogue culture. Jewish Christianity remained alive and well in Syria (McDonnell & Montague 1991, 268). Hellenization was relatively late, according to McDonnell, not gaining ascendancy until the seventh century, after a slow start late in the fourth century and through the fifth (McDonnell & Montague 1991, 269).

McDonnell considers Philoxenus of Mabbug (c. 440-523) as an important character in these changes (McDonnell & Montague 1991, 269). Philoxenus, who had extensive training in translation of texts from Greek to Syriac, in his commentary on the Prologue of John, proposed that a new translation of the Bible should be made, due to imprecision in Syriac renderings of precise Greek passages. McDonnell sees this as part of a larger tendency on his part to prefer Greek to Syriac (McDonnell & Montague 1991, 270). Philoxenus became involved in monophysite beliefs, and also considered the ascetic movement to be an important form of discipleship (McDonnell & Montague 1991, 271). 

McDonnell finds Philoxenus as describing Jesus as the one whose life changed, at his baptism, to a life characterized by ascetic, solitary, fellowship with God (McDonnell & Montague 1991, 272-273). Philoxenus' understanding is that the baptism Christians receive is also the event which moves the Christian into an ascetic, solitary, fellowship with God. The faith and the work of the Holy Spirit delivered through catechesis and baptism, respectively, grow so as to create a sort of Christian sensation, which should eventually replace our earthly and fleshly sensations (McDonnell & Montague 1991, 274). There is a strong emphasis on growing in grace, evidenced by our manner of life. Philoxenus gravitates toward the image of the birth of a baby in his process of growing to maturity (McDonnell & Montague 1991, 275). Just as a newborn is not mature in perceptions about the world, so the newly baptized person may well be deficient in his Christian walk. Through a series of disciplined responses to life situations, the Christian gains maturity and has adequate sensation of the world (McDonnell & Montague 1991, 277).

McDonnell also finds in Philoxenus a logical argument that we may have three births and two baptisms (McDonnell & Montague 1991, 279). The first birth is our natural, physical birth. The second, and the first baptism, is when we are baptized through the sacramental rite. The third birth and second baptism takes place when we give way to an ascetic life, the life of the Spirit.

McDonnell sees in Philoxenus a high level of continuity with Jewish thought. The Christians are on a journey analogous to Israel's Exodus. They pass through water and yet have to receive God's law before choosing to enter into God's land of promise (McDonnell & Montague 1991, 282). Jesus, in moving from his baptism to his temptation in the wilderness, repeats the Exodus. Philoxenus sees the Christian life as a self-conscious imitation of this Exodus pattern (McDonnell & Montague 1991, 283).

In sum, McDonnell finds Philoxenus to be a challenging figure, in large part because he had such a vivid perception of the way the Holy Spirit would work in the Christian. Though this was not unique to Philoxenus, it does create a challenge. Schismatic people and groups held very similarly vivid views (McDonnell & Montague 1991, 284). 

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Vocabulary about Gifts May Change Based on Setting

3/3/2022

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3/3/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Eighteen: John Chrysostom: Then and Now - A Study in Zeal and Apathy." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 249-265.

In this chapter McDonnell asks whether a shift from language of charisma to dorea in preaching signifies a change in vision, and whether there is a shift in both expository preaching and in baptismal catechesis (McDonnell & Montague 1991, 249). He intends to evaluate this concept spedifically in terms of what we have from Chrysostom so as to consider Chrysostom's understanding of a continuance of apostolic thought in his time.

The Synoptics did not use the term dorea for a gift of God, but both dorea and charisma are used in John and Paul for gifts from the Holy Spirit. This tendency is continued, as McDonnell observes that Cyril of Jerusalem uses the two terms. However, usually they are not synonyms in other authors (McDonnell & Montague 1991, 250).

Baptismal catechesis is also distinguished from normal sermons in the fourth century. In his baptismal catechesis in the Stavronikita series, Chrysostom never refers to the gifts received in baptism as charismata but only as dorea or as doron (McDonnell & Montague 1991, 250). McDonnell suggests that Chrysostom refers to prophetic gifts as charismata, while dorea are more general gifts. In many sermons which do not constitute baptismal catechesis, Chrysostom does refer to charismata (McDonnell & Montague 1991, 251). McDonnell does consider it significant that Chrysostom will change the usage in different settings and that he will even substitute the words used in Luke's text, using charismata where Luke uses dorea.

Chrysostom's treatment of spiritual gifts from 1 Corinthians 12 is enlightening. McDonnell observes that Chrysostom admits to not having experienced such gifts (McDonnell & Montague 1991, 253). He does tie the reception of the Holy Spirit and the gifts to baptism and the laying on of hands. He also describes the presence of spiritual gifts as an immediate consequent of baptism. Chrysostom considered these gifts to be common and distributed abundantly for use in gatherings, especially at times of baptism (McDonnell & Montague 1991, 254). 

McDonnell further cites Chrysostom as saying specifically taht the "charisms are long gone" (On 2 Thessalonians, 4:PG 62:485, McDonnell & Montague 1991, 255). In other words, the gifts which appeared common in the apostolic period, to Chrysostom's knowledge, were no longer functioning. Yet he seemed to long for the days when the Spirit worked in accord with the New Testament descriptions. The working of the same gifts in Jew and Greek brought the believers into one experiential community which could not be doubted, due to the signs of the Holy Spirit (McDonnell & Montague 1991, 256).

Because it is necessary that the Church retain the operation of the Holy Spirit and follow in apostolic footsteps if it is to be identified as Christian, McDonnell identifies means by which Chrysostom was able to reconcile the lack of spiritual gifts with the Christianity of his day. He encouraged an internalization of the gifts, accepting that many may occur in an unseen way. He also was willing ot spiritualize them, saying, for instance, "If you keep your eyes off the prostitute, you have opened the eyes of the blind" (McDonnell & Montague 1991, 258). mcDonnell does not find this teaching to be convincing. Chrysostom does still retain some genuine functionality in his view of spiritual gifts. He is quite ready to identify the ongoing function of helpers and administrators in the church (McDonnell & Montague 1991, 260). Prayer, the office of the ministry, charity, and the like are broadly recognized as gifts of God.

In the end, McDonnell sees Chrysostom's emphasis on the unity Christians have, a communion around the altar but also a communion of life and fellowship around the power of the Holy Spirit (McDonnell & Montague 1991, 261). Chrysostom's writings are extensive. Though we had little of his baptismal catechesis prior to the 20th centyr, we have long had a large corpus (McDonnell & Montague 1991, 262). His views on gifts tend to be scattered, in McDonnell's opinion, because most of his works are transcripts of sermons, rather than systematic arguments (McDonnell & Montague 1991, 263).

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Baptism and Chrismation

3/2/2022

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3/2/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Seventeen: John Chrysostom: From Jordan to Calvary." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 226-248.

McDonnell takes up John Chrysostom as an individual steeped in the Syriac understanding of baptism but gradually moving away from that tradition to look for any development in baptismal liturgy which could diminish the understanding of the role of the Holy Spirit (McDonnell & Montague 1991, 226). Chrysostom was a resident of Antioch, Syria, from his birth about 343 until he became patriarch of Constantinople in 398 (McDonnell & Montague 1991, 227). He was classically educated in rhetoric and was considered an outstanding rhetorician.

McDonnell explains that at the time rites would be observed based on the jurisdiction of the patriarch rather than based on the language of the region. Though Chrysostom always usedGreek, never Syriac, the rite was still that of the Syriac liturgy (McDonnell & Montague 1991, 228). Antioch and Jerusalem both held to the Syriac rites. McDonnell also observes that the 20th century saw the discovery of a number of homilies of Chrysostom. Prior to 1909 we had only two of his baptismal homilies, but we now have twelve (McDonnell & Montague 1991, 228-229). These are all from around 388, while Chrysostom was in Antioch.

While Hippolytus understood a pre-baptismal chrismation as an exorcism, the Syrian rite understood it as a means of imparting the Holy Spirit (McDonnell & Montague 1991, 230). The concept of death and rebirth, based on Romans 6, was not emphasized in Antioch until the late 4th century, so McDonnell takes Chrysostom to view the entire baptismal act as an initiation which imparts the Spirit (McDonnell & Montague 1991, 231). The connection between baptism and an anointing with the Holy Spirit can easily be recognized in the New Testament.McDonnell notes this is evident in the earlier chapters of this book, written by George Montague (McDonnell & Montague 1991, 233). However, the New Testament makes no demand for an anointing with oil at the time of baptism. It was an early development but was not specifically required by the New Testament texts (McDonnell & Montague 1991, 234). The chrismation was then practiced in various ways, sometimes happening twice before baptism, sometimes once, sometimes once before and once after, sometimes only once, afterward. Chrysostom effectively considered that the reception of the Holy Spirit was tied to the water baptism (McDonnell & Montague 1991, 235). McDonnell observes that at the same time, the chrismation took on a relationship to exorcism.Not only were the catechumens exorcised, but the oil, the bread, and the water were also exorcised (McDonnell & Montague 1991, 236). By its very nature, then, the rite was distanced from Jesus' baptism. After all, there was no exorcism applied to Jesus. The impartation of the Holy Spirit then is tied to the water or to the imposition of hands along with prayers.

McDonnell does take the eventual position of the chrismation before the water baptism as indicative of the Holy Spirit's work in the convert prior to a reception of Christ in water baptism (McDonnell & Montague 1991, 239). The water baptism and the laying on of hands which places the convert into the water and then draws him out is seen as the completion of the work of conversion. Thus, the person who emerges from the water is a Christian, possessed of the Holy Spirit (McDonnell & Montague 1991, 240). Chrysostom does tie reception of the Holy Spirit to baptism in an inseparable manner. He then is able to apply the act of baptism to the Pauline theme of death and resurrection (McDonnell & Montague 1991, 241). The baptism can then also be seen as a fusion of the eschatological and historical elements of the Christian life, rather than being one or the other (McDonnell & Montague 1991, 242). The same symbol is applied to multiple situations.

Over time, McDonnell notes that baptismal rites took less notice of the baptism of Jesus and focused more on the eschatological role of death and resurrection. This shift may well be tied to Chrysostom's view as opposed to that of Cyril (McDonnell & Montague 1991, 244). The reduced emphasis on the baptism of  Christ may also have played a role in combatting the adoptionist perspective, by which some theologians saw Jesus as not receiving his role as God the Son prior to his baptism. This was a view which had been held by several third century bishops of Antioch (McDonnell & Montague 1991, 246).

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Toward a Standard Understanding of Spiritual Gifts

2/28/2022

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2/28/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Sixteen: Apostolic Constitutions: Standardizing the Charisms." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 219-225.

In this chapter, McDonnell suggests the text of the Apostolic Constitutions, from about 380, could help us understand why Cyril seemed more receptive to the charisms in 348 than in his later works from the 380s (McDonnell & Montague 1991, 219). McDonnell takes the Apostolic Constitutions to be a composite document including, among other sources, the Didache, the Didascalia, and Apostolic Tradition. The text presents itself as coming from the apostles and makes an attempt to standardize use of ministry and spiritual gifts (McDonnell & Montague 1991, 220). There is a high view of ordination and the priesthood, while gifts such as prophecy are to be subordinated to the gatekeeping of the priesthood. Though prophetic signs as described in the long ending of Mark maybe possible, they are not linked to any of the three baptismal liturgies described (McDonnell & Montague 1991, 221).

In Apostolic Constitutions power is centralized in the persons of bishop and ordained clergy (McDonnell & Montague 1991, 222). In many ways, McDonnell considers the bishop to be described as the central character in the community, exercising a gift of the Holy Spirit by his very presence. This, according to McDonnell, is a result of categorizing the gifts in a standardized way, then assigning them different roles. Ordination then took precedence over the charisms, and they became the domain of the ordained clergy (McDonnell & Montague 1991, 223). 

McDonnell hypothesizes that the compiler of the Apostolic Constitutions in Antioch may well have gone through a thought process similar to that of Cyril in Jerusalem. While the theoretical idea of the charisms was attractive and apostolic, some level of discomfort could spur both writers to place the gifts in the domain of the ordained clergy, thus providing some protection against abuse (McDonnell & Montague 1991, 224). 

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Cyril - Christianity You Can See and Feel

2/25/2022

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2/25/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Fifteen: Cyril of Jerusalem: 'We Can Also See and Feel' - The Transformation of Jerusalem." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 200-218.

Cyril's discussion of charisms was more extensive in his catechetical works, written early in his career, than in his mystagogical works, dated near the end of his career. McDonnell pursues a reason in this chapter, though admitting it is an "informed conjecture" (McDonnell & Montague 1991, 200). After the sack of Jerusalem in A.D. 70, the city was rebuilt under Hadrian, after 135, but as a Roman city. The Christian and Jewish element was small, despite the historic and cultural significance of the city. By 346, Jerusalem had recovered enough to host a regional bishops' council. At this time, McDonnell observes, "Cyril would have been about 31" (McDonnell & Montague 1991, 201).

McDonnell notes that through the time of destruction and obscurity, the Christian and Jewish inhabitants of Jerusalem retained a memory of significant locations and historical events, and that the city was visited by various pilgrims, some of distinction (McDonnell & Montague 1991, 202-203). By about 335 the Holy Sepulcher was completed, and was reported to be a beautiful and significant place, not only decorated with gold, but also possibly containing the purported cross of Jesus as a relic (McDonnell & Montague 1991, 204). This would have given Jerusalem a permanent standing as a prominent place. McDonnell considers the prominence to have been enhanced, if not established, by Cyril's development of liturgy and his expression of the importance of both seeing and feeling the cross (McDonnell & Montague 1991, 205). Cyr8il's work allowed Jerusalem to be distinguished from Alexandria and Antioch, which had been seen as more important centers of Christianity. Particularly McDonnell notes Cyril's developments of cycles for Holy Week, Easter, and for the propers throughout the year rather than just for saints' days as setting an important trend within the Church (McDonnell & Montague 1991, 206).

Cyril became bishop of Jerusalem in 348. McDonnell observes that he quickly made claims that Jerusalem should have metropolitan status, rather than or in addition to Caesarea (McDonnell & Montague 1991, 209). Though Jerusalem was seen by many as a place of pilgrimage, Basil and Gregory of Nyssa, both of whom were visitors while Cyril was bishop, did not specifically say Jerusalem was a place of pilgrimage (McDonnell & Montague 1991, 209-210). Others did consider a pilgrimage to the holy city to be of spiritual importance. McDonnell illustrates the atmosphere in Jerusalem in the reign of Cyril by reference to Egeria's Travels, an account by one Egeria, a lady pilgrim from Spain (McDonnell & Montague 1991, 212). Egeria described a festal atmosphere in which the assembled pilgrims could enter into the events of Jesus' work, where many had taken place, in powerful personal experience.

McDonnell further notes that Eusebius' writings which detailed history and geography as regards Jerusalem were widely available and likely served as guidebooks for many pilgrims. Eusebius, though he was engaged in commentary on biblical passages, described the topography of those passages in detail (McDonnell & Montague 1991, 214). 

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Cyril - The Move to Inside the Mystery of Salvation

2/24/2022

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2/24/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Fourteen: Cyril of Jerusalem: From Outside the Mystery to Inside." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 186-199.

McDonnell understands the move from the catechesis of Cyril to his mystagogical works to be a move from looking into the mysteries of the Christian life to dwelling inside the mystery itself (McDonnell & Montague 1991, 186). The spiritual gifts are, to Cyril, an integral part of the process and the outcome. In catechesis, the candidates are prepared with a theological basis for impartation and use of the charisms. They are also told to expect the gifts to work in them after their baptism (McDonnell & Montague 1991, 187). The gifts of the Spirit are given by the same Lord who makes the bread and wine into body and blood, making provision according to his promises (McDonnell & Montague 1991, 188). 

In Cyril's teaching, the charisms are an expected part of the Christian life, delivered as signs of God's grace. McDonnell asks whether the impartation of the Holy Spirit in this way could possibly be a ritual declaration which was a relic from some bygone era. He finds that other authors of the same period, such as Athanasius, provide vivid descriptions of charisms in operation. There is no reason to consider the charisms as a part of earlier practice but no longer active (McDonnell & Montague 1991, 191). Basil, at about the same time, considered the charisms, especially prophecy, to be normal. The challenge was retaining Christians in communion with one another, in doctrinal agreement, and being aware of who exercised various gifts (McDonnell & Montague 1991, 192). Gregory Nazianzus likewise argued that the work of the Holy Spirit could be readily seen in the Christians who are exercising the gifts. They must be in operation because they are witnessed in operation (McDonnell & Montague 1991, 193). 

McDowell does observe that Basil and Gregory are not without caution. Both steer away from an emphasis on the more spectacular gifts (McDonnell & Montague 1991, 194). This could be a reaction against the excesses of enthusiasm, though it could also be simply pragmatic guidance rooted in pastoral concern. It remains noteworthy that the expectation of an impartation of spiritual gifts remained, at the time of baptism. This suggests living practice (McDonnell & Montague 1991, 196-197). 

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Cyril - Baptism, the Holy Spirit, and the Christian Context

2/23/2022

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2/23/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Thirteen: Cyril of Jerusalem: The Geography and History of the Spirit." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 174-185.

Cyril's ecclesiology is centered on communion, the concept of doctrine and practice being held in common (McDonnell & Montague 1991, 174). In his writings, that communion is established by the work of the Holy Spriit as shown in resurrection. The seal of the communion is the giving of the Holy Spirit. This communion is to be maintained rigorously (McDonnell & Montague 1991, 175).

The gift of the Holy Spirit is understood to happen through the imposition of hands, presumably in the baptismal font (McDonnell & Montague 1991, 176). Cyril understands the baptismal act to be symbolic of Jesus' death and resurrection, with the resurrection being symbolic of birth, and the coming of the Holy Spirit as an enduement of authority (McDonnell & Montague 1991, 177).

The Christian's baptism then makes the Christian into an imitation of Jesus, and also a recipient of the Holy Spirit (McDonnell & Montague 1991, 177). The historical element of the presence of the Holy Spirit is important to Cyril, as he can trace the work of the Spirit from Moses to the present time. The continuity of the work of the Holy Spirit is a sign of God's unity (McDonnell & Montague 1991, 178). The rushing flow of the Holy Spirit in Acts chapter two and elsewhere then is not so well symbolized by wind as a new type of water (McDonnell & Montague 1991, 180). The water of the Holy Spirit is poured out on different believers in different gifts, but all from the same Spirit. McDonnell observes that Cyril also considers the work of the Holy Spirit to have a relationship to geography, with different gifts in operation at different locations (McDonnell & Montague 1991, 181).

Cyril understands baptism, then, as a time of reception of all the gifts of the Holy Spriit. The Holy Spirit premeates the Christian as fire permeates iron, resulting in a baptism in the Holy Spirit, a concept used in numerous early Christian authors (McDonnell & Montague 1991, 183). They don't see this as a second work of grace, but as the natural experience in baptism.

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Cyril - Apostolic View of Salvation in Jerusalem

2/21/2022

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2/21/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Twelve: Cyril of Jerusalem: Apostolic Memories in the Very Theater of Salvation." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 158-173.

Cyril of Jerusalem (c. 15-387) is known for his 19 Catechetical Lectures and his five Mystagogical Catecheses, which were instrumental in Cyril's being declared a "Doctor of the Church" at a later time (McDonnell & Montague 1991, 158). McDonnell finds in these lectures ideas which shed light on Cyril's view of spiritual gifts and their relationship to baptism.

McDonnell observes that along with Jerusalem, both Alexandria and Antioch were considered important centers of Christianity. In Alexandria a system of readings associated with different occasions in the church year developed, a lectionary of which the usage spread to Jerusalem (McDonnell & Montague 1991, 160). Readings and liturgical rites tended to be preserved in Alexandria. 

In the first few centuries of the Christian period Antioch was considered important as the place from which missionaries were sent (McDonnell & Montague 1991, 162). McDonnell also notes its importance from an imperial standpoint, as the residence of the emperor. Distinguished Greek bishops lived there, also making it an important center of liturgical thought (McDonnell & Montague 1991, 163). This led to a proliferation of Syrian liturgical writings, including baptismal rites, which were lacking in the ante-Nicene period. McDonnell considesr the Apostolic Constitutions, from about 380, to be of importance and to bear similarity to work of Cyril of Jerusalem (McDonnell & Montague 1991, 163). The church had recently endured a number of schisms. McDonnell sees the Apostolic Consitutions as, in part, an attempt at unification and reconciliation (McDonnell & Montague 1991, 164).

McDonnell considers the way Cyril uses the word charism, observing that Paul does not use the word in a consistent way (McDonnell & Montague 1991, 165). In some instances it refers to specific spiritual actions such as prophecy or healing, but at other times it may be applied to people filling ecclesiastical offices. Cyril tends to use the term to describe the miraculous but also acts such as chastity, wisdom, and administration (McDonnell & Montague 1991, 167). McDonnell further observes that Cyril often looks to Irenaeus as an example, taking a self-consciously ante-Nicene view of what is normative in Christianity. This may explain his hopen attitude toward the spriitual gifts even in a time when they were being abused (McDonnell & Montague 1991, 168). 

According to McDonnell, Cyril was certainly aware of Irenaeus, though there is some question whether he knew him from his writings or through Eusebius, who was very likely present in Jerusalem at some times when Cyril was there (McDonnell & Montague 1991, 168). Cyril would certainly have known who Eusebius was, due to Eusebius' role in the dedication of the Holy Sepulcher and the various books he wrote (McDonnell & Montague 1991, 169). The concept of spiritual gifts as belonging to the work of the gospel could hardly have been missed. Both Irenaeus and Eusebius considered the gifts as a present reality (McDonnell & Montague 1991, 170). The broad acceptance of this point of view about spiritual gifts may have even led to a free spread of Montanism. If the gifts are expected to be used in the Church, the Montanists may not have seemed far out of line (McDonnell & Montague 1991, 171). Cyril, then, would be understood as encouraging catechumens in developing their Christian lives. McDonnell sees this as a normal pastoral attitude (McDonnell & Montague 1991, 172).

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Hilary of Poitiers - Spiritual Gifts for the Whole Church

2/18/2022

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2/18/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Eleven: Hilary of Poitiers: The River of God and Intense Joy." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 139-157.

McDonnell observes that throughout his life, Hilary of Poitiers considered spiritual gifts to be a normal part of Christian life (McDonnell & Montague 1991, 139). McDonnell surveys his mentions of gifts to see what Hilary undersood as the purpose and proper use of those gifts.

Hilary considered the baptism of Jesus to serve as a paradigm for the Christian life, as heaven was opened after the baptism and God the Father affirmed Jesus as the Son (McDonnell & Montague 1991, 141). The impartation of the Holy Spirit at the time of baptism was also important to Hilary. He expected, at our baptism, that we also would receive the power of the Holy Spirit (McDonnell & Montague 1991, 142). These ideas of Hilary are drawn from McDonnell's survey of his relatively early work, the commentary on Matthew. 

At a later date, writing On the Trinity, Hilary endorses a view that the Holy Spirit calls people to partake of prophetic and apostolic gifts (McDonnell & Montague 1991, 144). McDonnell notes that this was written in Asia Minor and that Montanism, with its fervor over spiritual gifts, was flourishing. In this work, McDonnell notes that "Hilary cites Paul's full list of charisms in 1 Corinthians 12 four times, and twice repeats a partial list" (McDonnell & Montague 1991, 144). The gifts are important and evidently belong in the Christian life.

McDonnell does ask why Hilary would have discussed the spiritual gifts so much in a book about the Trinity. He concludes that Hilary must have considered a proper understanding important, particularly in his region, where there were accusations of misuse of the gifts (McDonnell & Montague 1991, 147).

In his comments on the Psalms, Hilary sees eucharistic symbolism in food and symbolism of the Holy Spirit in flows of water(McDonnell & Montague 1991, 148). The work of the Holy Spirit is compared to a river, coming from God, washing us and eventually running over. All this is initiated in us at baptism (McDonnell & Montague 1991, 151). In this way we also find ourselves as participants in Jesus' life in the Holy Spirit. Hilary sees this as a way Jesus directs our ministry (McDonnell & Montague 1991, 152).

Hilary is clear that the gifts of the Holy Spriit are not used in isolation, but in the context of the church and together to produce a cumulative effect (McDonnell & Montague 1991, 153). Again, he describes it as the effect of rainfall which can eventually create a mighty river. The effect of the spiritual gifts, likewise, may not be on the individual but rather on the whole church and its life in society (McDonnell & Montague 1991, 154). 

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Hilary of Poitiers and Spiritual Gifts

2/17/2022

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2/17/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Ten: Hilary of Poitiers: The Poet Bishop as a Bridge." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 122-138.

Hilary of Poitiers (c. 315-367) was classically educated and was recognized as a learned man (McDonnell & Montague 1991, 122). McDonnell notes that he was from a pagan family, but converted as an adult. He then shortly was elevated to serve as bishop of Poitiers, before being exiled from 356-360 (McDonnell & Montague 1991, 123). Hilary showed an interest in spiritual gifts and also poetry, which he viewed as a means to proclaim the Gospel.

Hilary's writing style was "highly literary" and elegant, which, according to Jerome, made his works less accessible (McDonnell & Montague 1991, 124-125).

Hilary specifically recommended Cyprian and Tertullian's works on the Psalms. This was unusual, as McDonnell finds Hilary to be "careless about making direct references to books he had consulted" (McDonnell & Montague 1991, 126). Hilary was influenced in his work with Psalms by his translation of commentaries by Origen and Eusebius. McDonnell thinks the references Hilary made to charisms may well refer to prophetic activity (McDonnell & Montague 1991, 127). The expectation of Hilary seems to be that of a gradual filling to overflowing with spiritual gifts. The spiritual gifts expected have a broad range, but include prophecy, which is taken as an ability to interpret Scripture (McDonnell & Montague 1991, 128-129). McDonnell ties Origen, Hilary, and Eusebius together as commentators on Psalms and people who were deeply interested in spiritual gifts (McDonnell & Montague 1991, 131). However, among the three, Hilary is the only one who ties the gifts to baptism. McDonnell thinks this may be due to the relatively insignificant influence of Montanism in Gaul (McDonnell & Montague 1991, 132). 

McDonnell considers that Hilary, as an adult convert, would very possibly allow his writing about initiation to be influenced by his own particular experience (McDonnell & Montague 1991, 133). However, Hilary's prime emphasis was exegesis and conveying historic, apostolic teaching.

Hilary's exile was to Phrygia, which McDonnell reminds us was the source of Montanism (McDonnell & Montague 1991, 134). Hilary's works, particularly Aganst Constantius, show evidence that he was aware of Montanism However, he did not, in McDonnell's opinion, consider it a serious threat (McDonnell & Montague 1991, 135). Montanism was considered as a heresy in some areas, but in many ways the Montanists seemed orthodox. McDonnell describes the attitudes of a number of Hilary's contemporaries toward the movement (McDonnell & Montague 1991, 136-137). 

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Spiritual Gifts, Catholicity, and Montanism

2/16/2022

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2/16/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Nine: Tertullian: Montanism and Reluctant Withdrawal of Communion." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 106-121.

McDonnell had previously observed a decrease in the emphasis on charisms in the church. Here he ties it to the growth of Montanism, which held a strong interest in the spiritual gifts (McDonnell & Montague 1991, 106). Tertullian himself became a Montanist, which may have a bearing on our understanding of his work on baptism.

Montanism arose in the third quarter of the second century, though McDonnell admits reports of the year do not agree (McDonnell & Montague 1991, 107). It became a relatively popular idea in North Africa. At first, there were attempts to be conciliatory with the movement. However, in Asia Minor the church went so far as to call councils to deal with problems which arose (McDonnell & Montague 1991, 108). Meanwhile, Tertullian found the new bishop of Rome to consider Montanism to be received peaceably, as part of the Christian communion.

McDonnell observes that Montanism had a diversity of expressions. It was eventually condemned by Rome due to "abuses and excesses" (McDonnell & Montague 1991, 109) by sometime early in the third century. Though prophecy clearly was a part of Christian experience in the apostolic age and for some time afterward, there were always problems with false prophets and a failure to judge prophecy adequately against Scripture (McDonnell & Montague 1991, 110). McDonnell concludes that the condemnation of Montanism with its emphasis on spiritual gifts would have "made it difficult to support prayer for charisms within the rite of initiation" (McDonnell & Montague 1991, 110-111).

McDonnell questions whether Tertullian is suspect because of his move toward Montanism, and particularly whether his view of baptism is trustworthy. He converted to Christianity around 190-195 and wrote his On Baptism rather early, with five or six books after it before showing Montanist tendencies (McDonnell & Montague 1991, 111). On Baptism seems squarely catholic in its ecclesiology.

Eventually, Tertullian left Catholicity to be a Montanist, then left Montanism for a sect of his own founding (Augustine, On Heresies 8:6). McDonnell recognizes Tertullian as a brilliant writer (McDonnell & Montague 1991, 115).

It is not surprising that a character like Tertullian would provoke responses from others in and after his period. Cyprian of Carthage regularly read Tertullian and drew on his ideas (McDonnell & Montague 1991, 118). Hilary of Poitiers made specific references to Tertullian but did not consider all his works equal. Augustine considered Tertullian a heretic of the first order. Jerome would commend Tertullian as a genius but condemn his heresy (McDonnell & Montague 1991, 119). 

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Tertullian and Spiritual Gifts

2/14/2022

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2/14/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Eight: Tertullian: African / Enthusiast / Rigorist." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 94-105.

By the time of Tertullian (ca. 160-225), McDonnell says, the ideas of communion were present in North Africa. "For Tertullian, communion had its origin in that transcendent move of God toward the world in sending the Son, who in turn commissioned the apostles, who founded churches in various cities" (McDonnell & Montague 1991, 94). Communion, then, in McDonnell's view, extends to doctrinal commonality, held with various churches. At the same time, the understanding of the sacrament was central to that commonality. Christian initiation through baptism was seen as the means by which one became a participant in the full life of the church, one who would have communion with all Christians (McDonnell & Montague 1991, 95). Tertullian was clear that for those churches which had entered into heresy, there was no relation of communion and peace. They were to be considered "aliens" (McDonnell & Montague 1991, 95). McDonnell views this as a stand lacking in nuance, yet a valid foundation for understanding of the nature of Christian communion (McDonnell & Montague 1991, 96).

Catechumens, those desiring to join with the Church, received rigorous training. McDonnell observes that as early as Paul's letter to the Galatians those who taught were to be provided for (Galatians 6:6), and, as evidenced by the Didache, they had extensive studies to prepare (McDonnell & Montague 1991, 96). By the time of Tertullian the training may have lasted as long as three years. At the conclusion of their study, they would be baptized at Easter, be anointed with oil, have hands laid on them, and receive the eucharist (McDonnell & Montague 1991, 97). Ths was broadly understood as an invidation to the Holy Spirit to work in them.

Tertullian assumed the candidates for baptism would be adults. However, McDonnell notes, "infant baptism is practiced, against which Tertullian issues a minority report, saying quite boldly, 'Let them be made Christians when they are capable of knowing Christ'" (McDonnell & Montague 1991, 98). The practice of infant baptism was very common in North Africa by the close of the third century. Adults were taught to pray and eagerly expect spiritual gifts after being baptized (McDonnell & Montague 1991, 98). The expectation of Tertullian was that the Holy Spirit would be received upon the imposition of hands at baptism.

McDonnell observes that Tertullian, writing in Latin, uses the Greek term charism for this gift. This is significant as he is the earliest Latin author to use the word as a technical term for a gift of the Holy Spirit. It seems a very deliberate choice on his part (McDonnell & Montague 1991, 101). 

In closing his chapter, McDonnell does remark that the spiritual gifts were expected in early Christianity, yet we have relatively little commentary on their use in daily life. This topic is one we can expect to be explored more in subsequent chapters (McDonnell & Montague 1991, 105). 

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New Testament Baptism and Spiritual Gifts

2/11/2022

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2/11/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Seven: Conclusions: Spirit-Baptism in the New Testament." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 76-80.

Montague sums up the discussion of biblical passages by noting we can't discern an entirely consistent initiation rite from the New Testament. We can, however, identify the presence of water baptism in the name of Jesus or the Trinity, as well as an impartation of the Holy Spirit (McDonnell & Montague 1991, 76). The image of the death and resurrection of Christ was common, as was the image of the Holy Spirit coming upon Jesus (McDonnell & Montague 1991, 77). Some form of expression of the gift of the Holy Spirit was often assumed, though the particular expression of evidence is not always recorded. Montague is clear that a variety of gifts were recognized. He refers to numerous New Testament passages in which some gifts are mentioned specifically and others are assumed to exist (McDonnell & Montague 1991, 78).

Montague further observes an expectation that the gifts of the Holy Spirit grow and even change in individuals over time. He explains this in terms of new outpourings of the Holy Spirit in people who are already known to have become Christians (McDonnell & Montague 1991, 79). Again, Montague emphasizes the wide variety of spiritual gifts, including many which are not particularly spectacular, but of which all are used in Christ's kingdom (McDonnell & Montague 1991, 80). 

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Spiritual Gifts and Strengthening the Church

2/10/2022

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2/10/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Six: Charisms and Community: Spirit-Baptism and the Building of the Church." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 63-75.

Montague considers it clear but neglected that baptism in the Holy Spirit, though, according especially to Luke and Paul, given at water baptism, still continues through the life of the Christian, serving to strengthen the community (McDonnell & Montague 1991, 63). This is also the case expressed at times in Mark. Matthew's view still aims at a special prophetic gift for some, while John has a more mystical picture of a sacramental life. Montague certainly sees an active and ongoing role of the Holy Spirit in the life of the Christian.

Montague finds that after the resurrection the work of the Holy Spirit is targeted at building up the Church, particularly through building a communal life (McDonnell & Montague 1991, 64). While Luke rarely uses the term koinonia to describe communal life, preferring ecclesia, Paul regularly uses the term koinonia to describe the communal nature of the church (McDonnell & Montague 1991, 65).

Montague considers Paul's emphasis on spiritual gifts and their necessity to be very clear. He refers to 1 Thessalonians 5:19-20, Galatians 3:2-5, and to the many references in 1 Corinthians and Romans 12 (McDonnell & Montague 1991, 67). The conclusion is that the early Christians expected gifts of the Holy Spirit to be exercised broadly and visibly. While it was assumed that all Christians would have gifts, they would still pray for other gifts which fit their changing situations. There was also an expectation that at times God would deliver gifts through an imposition of hands (McDonnell & Montague 1991, 69).

Ephesians (which Montague does not consider Pauline) portrays spiritual gifts as a means to build the body of Christ (McDonnell & Montague 1991, 70). Chapter four, verses 1-16, could potentially be understood as liturgical in nature, with allusions to baptism as well as to Psalm 68, which was traditionally used in Judaism at Pentecost, a common day for Christian baptism (McDonnell & Montague 1991, 70). Ephesians four certainly moves relatively seamlessly from baptism to gifts of the Holy Spirit. The gifts are poured out by Christ, a factor which Montague considers strongly Lukan in its understanding (McDonnell & Montague 1991, 71). The gifts differ from person to person, but they are distributed according to Christ's will. The overall work of the Holy Spirit and those who receive his gifts is that of building up the body of Christ (McDonnell & Montague 1991, 75). Though the gifts are present from the start of the Christian life, they bear fruit over time.

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Spirit Baptism in John

2/9/2022

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2/9/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Five: Living Water: Spirit-Baptism in John." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 56-62.

John's Gospel makes very little mention of water baptism. However, Montague observes that in John the Spirit not only descends upon Jesus but remains upon him "in a permanent way" (McDonnell & Montague 1991, 56). John also depicts the work of the Holy Spirit in Jesus differently than the Synoptic Gospels do. Here, Jesus is accused of demon possession, and his conflicts with Satan are based on the nature of Jesus' identity as God the Son (McDonnell & Montague 1991, 57).

John's Gospel also describes Jesus' disciples as baptizing. Montague considers whether this is indicative of a spirit baptism. In fact, John's account gives no reason to think the Holy Spirit was given to believers prior to the resurrection, so the baptisms done by the disciples are unlikely to have a clear relationship to the impartation of the Holy Spirit (McDonnell & Montague 1991, 57). The Holy Spirit in John is related directly to the death and resurrection of Jesus.

In John 3:5-8 John depicts Jesus as the one who can give the Holy Spirit. Montague connects this passage with John 20:21-22 by the strongly symbolic speech about "breath" and "wind" (McDonnell & Montague 1991, 59). The water and the Spirit are considered together in the passages. The baptized person is a Christian and, in John, after Jesus' resurrection, is given the Holy Spirit. Montague also observes that by the time John was written, Christian water baptism was practiced universally so a mention of baptism needed no mention of water (McDonnell & Montague 1991, 60).

Gifts of the Holy Spirit in John are normally related to signs which enable Christians to bear witness to Jesus. When Jesus says his followers will do "more" (16:12-13), it is unclear what that might be. However, Montague thinks, informed by the Johnaine epistles, that it may be related to gifts of discernment and wisdom (McDonnell & Montague 1991, 61).

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Spirit Baptism in Paul and Hebrews

2/7/2022

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2/7/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Four: Spiritual Body and Spiritual Rock: Spirit-Baptism in the Pauline Tradition and Hebrews." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 42-55.

Montague considers Paul's epistles, along with Hebrews, as "a theological mine" from which we can learn a tremendous amount about the early understanding of the Holy Spirit (McDonnell & Montague 1991, 42). Montague walks through several passages considering them in turn.

1 Corinthians 12:13 speaks of being baptized into one body by one Spirit. Montague takes this passage as at least having metaphorical leanings, though being fairly clearly literal in regard to water baptism (McDonnell & Montague 1991, 43). Although Montague sees the passage as a reference to baptism in water, he recognizes an assumption on the part of Paul and the Corinthians that there is an element of spiritual giftedness as a result of water baptism (McDonnell & Montague 1991, 44). However, the theme of unity in the body is of greater prominence than a consideration of what spiritual gifts might look like and when they become evident. The unity of the body of Christ is illustrated at length here (McDonnell & Montague 1991, 45).

1 Corinthians 6:11 speaks of washing, and does so in close proximity to a statement about the Holy Spirit (McDonnell & Montague 1991, 46). In general, the washing here is taken as a reference to baptism, rather than some other, metaphorical meaning. Montague sees the implication that the Holy Spirit is received in conjunction with water baptism.

Galatians 3:1-5 speaks of the Galatians receiving the Holy Spirit by faith, rather than by works. Montague considers the context to clearly indicate the Holy Spirit was received and that gifts were poured out on the Galatians beginning at their baptism and continuing to the present (McDonnell & Montague 1991, 47).

2 Corinthians 1:21-22 speaks of the Holy Spirit as an anointing and a seal placed on the Corinthians when they believed. Montague sees this as something which would remain active in them.

Romans 6:1-5 provides us with a vivid picture of dying to sin in baptism, then rising to new life. There is no specific mention of the Holy Spirit here, as Montague acknowledges (McDonnell & Montague 1991, 49). However, Montague makes it clear that in Paul's view, any time we see Jesus, we expect to see the work of the Holy Spirit. That would include this passage, in which we are raised from death with Jesus, presumably in the power of the Holy Spirit (McDonnell & Montague 1991, 50).

Montague does not consider Titus or Hebrews to be Pauline. Yet he comments on them in this chapter. Titus 3:4-7 speaks of salvation by a washing of regeneration and renewal in the Holy Spirit (McDonnell & Montague 1991, 51). Montague takes the regeneration and renwal to refer to one event. The Holy Spirit, given at baptism, continues to work in the life of the Christian (McDonnell & Montague 1991, 53). Finally, Hebrews 6:1-5 speaks of testing heavenly gifts and becoming partakers of the Holy Spirit. Again, Montague understands this text as tying the gifts of the Holy Spirit to both baptism and the laying on of hands, treated essentially as one event (McDonnell & Montague 1991, 55).

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Spirit Baptism in Luke and Acts

2/4/2022

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2/4/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Three: Pentecostal Fire: Spirit-Baptism in Luke-Acts." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 23-41.

References to the Holy Spirit are much more frequent in Luke and Acts than in Matthew or Mark. Luke 3:16 speaks plainly about a baptism in the Holy Spirit and fire, with elements of judgment and healing (Luke 7:18-23). Luke further speaks of tongues of fire along with other Pentecost phenomena (McDonnell & Montague 1991, 23). Montague further notes that some, including Tertullian, have taken Jesus' prayer after his baptism, resulting in a reception of the Holy Spirit, to suggest a normative expectation of a second blessing as a response to prayer (McDonnell & Montague 1991, 24). Luke connects the Spirit in Jesus not only with prophetic gifts, but also with ministry to the poor. He also considers the Holy Spirit as the one in charge of Jesus' temptation by Satan (Luke 4) (McDonnell & Montague 1991, 26).

At the start of Acts chapter two, Luke repeats the promise of the Holy Spirit, tying it very clearly to the supernatural signs described at Pentecost. Montague particularly notes that here the gifts are separated from baptism in water (McDonnell & Montague 1991, 27). However, he also observes that many have tied water baptism before Pentecost to an impartation of the Holy Spirit, while they view water baptism after Pentecost as implicitly delivering the Holy Spirit.

Montague finds no command of Jesus to baptize within Luke and Acts. However, there are descriptions of people being baptized, normally in the passive voice, implying that the important action is that of God (McDonnell & Montague 1991, 29). Further, in Acts 2 and following, Luke descries baptism with an expectation of reception of the Holy Spirit. There is no apparent waiting period or time of expectation. It is an immediate event (McDonnell & Montague 1991, 30).

In review of other passages from Acts which describe signs of the Holy Spirit, Montague reviews Acts 4:23-31, where a place is shaken as a response to prayer, as well as Acts 8:9-19, where some who had been baptized earlier were prayed over and received the Holy Spirit (McDonnell & Montague 1991, 31). Montague discusses the second event at length. At issue is whether the early Christians divided people into different categories based on their evidencing spiritual signs or not in conjunction with their baptism. Montague concludes "that the gift of the Holy Spirit was considered to be an essential element of Christian initiation" (McDonnell & Montague 1991, 35).

Acts 10-11 presents an unusual situation, as the members of Cornelius' household show evidence of the Holy Spirit prior to baptism (McDonnell & Montague 1991, 36). Here, baptism is seen as the physical sign which indicates participation in the Church. The gift of the Holy Spirit incorporated the believers, but baptism was still applied to them as an essential rite.

In Acts 19, Luke records an outpouring of the Holy Spirit on some who were called "disciples." Montague takes them to be people who believed in some way, but who possibly were not integrated into the mainstream group of Christians in Ephesus (McDonnell & Montague 1991, 38). The proof they received the Spirit was their speaking in tongues. Montague concludes that Luke "expected some experiential or charismatic manifestation to follow reception of the Spirit" (McDonnell & Montague 1991, 39).

Montague concludes that in Luke baptism involves both water and a gift of the Holy Spirit. Occasionally there was a delay in the reception of signs of the Holy Spirit, but this was not assumed to be normative (McDonnell & Montague 1991, 39).

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Spirit Baptism in Matthew

2/3/2022

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2/3/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter Two: Works of Mercy and Righteousness: Spirit-Baptism in Matthew." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 15-22.

Montague observes that Matthew's use of baptism in the Holy Spirit and fire is developed toward "purification, that is, an ethical holiness" (McDonnell & Montague 1991, 15). The work that Matthew presents as done in the power of the Holy Spirit is focused on healing and care for the poor.

Alone among the Gospels, Matthew (12:15-21_shows Jesus as the healer of all who follow him, thus fulfilling Isaiah 42:1-2. Jesus is depicted as the one with a unique endowment of the Holy Spirit (McDonnell & Montague 1991, 16). He is also the one who distributes gifts such as the ability to prophesy, heal, and cast out demons (McDonnell & Montague 1991, 17). 

Montague notes that Matthew makes no explicit reference to Christian baptism except for his commission in 28:19 where baptism according to a Trinitarian formula is commanded. Montague points out the difference in the tradition compared to Acts (2:38; 8:12, 16; 10:45; 19:5) where people are baptized in the name of Jesus. Montague does suggest that Luke may simple be using an abbreviated wording (McDonnell & Montague 1991, 19). matthew's trinitarian formula easily can be seen as a reflection of the important role of the Holy Spirit in the Christian life. The example of Jesus' baptism, where the Holy Spirit is "coming upon" Jesus suggests a very active relationship between water baptism and the work of the Holy Spirit (McDonnell & Montague 1991, 20).

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Spirit Baptism in Mark

2/2/2022

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2/2/22
Scholarly Reflections

McDonnell, Kilian & Montague, George T. "Chapter One: Fire and Powr: Spirit-Baptism in Q and Mark." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 3-14.

Montague observes that the verb "baptize" appears in the New Testament eight times with the Holy Spirit as its complement (McDonnell & Montague 1991, 4). In Matthew and Luke, which Montague takes as influenced by Q, the Spirit is accompanied by judgment, as God is understood as burning the chaff left over from threshing. The association of fire and judgment was typical in Qumran literature, so Montague sees it as a natural connection for John the Baptist to make (McDonnell & Montague 1991, 5). Montague takes John's baptism as a "ritual of repentance" which would provide the means to escape from God's consuming fire of judgment (McDonnell & Montague 1991, 6).

In Mark's Gospel, the coming Jesus is the one "more powerful" than John, but is not presented with the role of judgment. Rather, he is introduced as God's Son, but without the particular role of judgment by fire (McDonnell & Montague 1991, 7). The appearance of the Holy Spirit in the form of a dove, however, makes it clear that baptism and reception of the Spirit are inseparably linked. Montague then takes Mark to continue showing Jesus' power to be manifest in exorcisms, forgiveness, and healing (McDonnell & Montague 1991, 8).

An important, though subtle, shift occurs in Mark's discussion of baptism (Montague calls it a shift in Mark's understanding) when in chapter 10 Jesus speaks of a coming cup and baptism, speaking of his death (McDonnell & Montague 1991, 10). Montague takes this to refer to something unique about Jesus' reception of baptism by John. He concludes this unique factor must be the coming of the Holy Spirit (McDonnell & Montague 1991, 11). While some take the passage as an allusion to Christians joining Christ in communion and baptism, Montague thinks this unlikely. The passage makes immediate sense in the context of Jesus' suffering and death, so Montague prefers that interpretation (McDonnell & Montague 1991, 12). 

The longer ending of Mark, which Montague concedes may not be an original part of Mark, speaks of various gifts of the Holy Spirit in operation among those who believe. "The Markan conclusion makes it clear that believing in Jesus, which implies baptism (16:16), is sufficient to share in the charismatic power of Jesus" (McDonnell & Montague 1991, 13). God uses his power where he wishes.

Montague concludes that in Mark, the Holy Spirit, who may well be available to all believers from the time of their baptism, enables them in reconciliation, exorcism, healing, and whatever other power God wishes them to use (McDonnell & Montague 1991, 14).

​
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