Subsequence, Tongues, Seeking, Bah-Humbug!

The Charismatic Doctrine of Subsequence

Acts 2:4 is the charismatic touchstone, containing what many Pentecostals and charismatics view as the core truth of the New Testament; "They were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance."

Most charismatics believe this verse teaches that at conversion Christians receive the Holy Spirit only in a limited sense.  Therefore, they believe, Christians need to seek Spirit baptism in order to move to a higher level of spiritual life, being supernaturally immersed in the power of God's Spirit.  The experience is usually -- many say always -- accompanied by speaking in tongues and results in new spiritual motivation and power.

The notion that one gets salvation at one point and the baptism of the Spirit later is often referred to as the doctrine of subsequence.  Gordon Fee lists two Pentecostal distinctives "(1) the doctrine of subsequence, i.e., that there is for Christians a baptism in the Spirit distinct from and subsequent to the experience of salvation . . . , and (2) the doctrine of tongues as the initial physical evidence of baptism in the Spirit."  

In his thorough investigation of Pentecostal theology, Frederick Dale Bruner wrote, "Pentecostals believe that the Spirit has baptized every believer into Christ (conversion), but that Christ has not baptized every believer into the Spirit (Pentecost)."  Not only do most charistmatics believe that the baptism of the Spirit happens at some point after salvation, but most also believe that Spirit baptism is something Christians must seek.  Bruner goes on to say, 

The most important characteristics of the Pentecostal understanding of the baptism in the Holy Spirit . . . are; (1) that the event is usually "distinct from and subsequent to" the new birth; (2) that it is evidenced initially by the sign of speaking in other tongues; (3) that it must be "earnestly" sought.

Those three elements -- baptism of the Spirit subsequent to conversion, the earnest seeking of those who are baptized, and the evidence of speaking in tongues -- are characteristic of nearly all charismatic doctrine.  In most other areas of theology charismatics are vague,  but here they usually speak a clear word regarding what they believe.

Charismatics attempt to support their doctrine of subsequence from the book of Acts.  First Corinthians 12:13 ("For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free and we were all made to drink of one Spirit") cannot be used to prove subsequence because the verse simply says that all believers have been baptized by one Spirit into the body of Christ.  Indeed, it would seem clear that the baptism described in 1 Corinthians 12:13 cannot take place at a point in time after salvation.  Otherwise, what Paul says could not be true of all Christians.  No evidence such as tongues is mentioned, and no requirement of seeking the baptism is alluded to. 

Charismatics are also unable to use 1 Corinthians 14 to prove the tenets of subsequence, evidence, or seeking, because the chapter has nothing to say about any of those elements.  In fact, the only passages charismatics can use to support their doctrine of subsequence are found in Acts.  The epistles say nothing that can be construed to support the idea.

The truth is, even the book of Acts fails to support the charismatic view.  Only four passages mention tongues or receiving the Holy Spirit:  Chapters 2, 8, 10 and 19.  Only in Acts 2 and 8 do believers receive the Spirit after salvation.  In Acts 10 and 19, believers were baptized in the Spirit at the moment of belief.  So the doctrine of subsequence cannot be convincingly defended even from the book of Acts.

What about tongues?  Believers spoke in Acts 2, 10, and 19, but there is no record of tongues in Chapter 8.

What about the requirement of earnestly seeking the baptism?  The believers in Acts 2 simply waited prayerfully for the fulfillment of the Lord's promise (cf. 1:4, 14).  In Chapters 8, 10, or 19, no seeking is mentioned.   

The point is clear.  To say that the book of Acts presents the normal pattern for receiving the Holy Spirit presents a problem:  no consistent pattern is evident in Acts!  

It is true that Christians at Pentecost (Acts 2), Gentiles in Cornelius's household (Chapter 10), and the Jews at Ephesus who had only the baptism of John (Chapter 19) received the Holy Spirit and tongues followed.  But because those three events occurred does not mean they are to be the standard for every other Christian.  In fact, none of the passages we are discussing (Acts 2, 8, 10, or 19) imply that similar experiences are to be had by anyone else.   

If tongues were to be the normal experience, why were tongues not mentioned in Acts 8 when the Samaritans received the Holy Spirit!  Why does the text in Acts 2 through 4 not say that everyone who believed following Peter's sermons (over 5,000 people according to Acts 4:4) and received the Holy Spirit (Acts 2:38) also spoke in tongues?  In order for something to be normative, it has to be common to everyone.  

John Stott reasoned that:

The 3,000 do not seem to have experienced the same miraculous phenomena (the mighty rushing wind, the tongues of flame, or the speech in foreign languges).  At least nothing is said about these things.  Yet because of God's assurance through Peter they must have inherited the same promise and received the same gift (verses 33, 39).  Nevertheless, there was this difference between them:  the 120 were regenerate already, and received the baptism of the Spirit only after waiting upon God for ten days.  The 3,000 on the other hand were unbelievers, and received the forgiveness of their sins and the gift of the Spirit simultaneously -- and it happened immediately when they repented and believed, without any need to wait.

This distinction between the two companies, the 120 and the 3,000, is of great importance, because the norm for today must surely be the second group, the 3,000, and not (as is often supposed) the first.  The fact that the experience of the 120 was in two distinct stages was due simply to historical circumstances.  They could not have received the Pentecostal gift before Pentecost.  But those historical circumstances have long since ceased to exist.  We live after the event of Pentecost, like the 3,000.  With us, therefore, as with them, the forgiveness of sins and the "gift" or "baptism" of the Spirit are received together.

Subsequence -- not supported by Scripture !
Tongues -- grossly misinterpreted Scripture !
Earnestly Seeking -- simply false teaching !


God must be having a good laugh at what He sees Pentecostals and charismatics doing down here, or is He?

CHARISMATICS JUST DON'T GET IT!

Still looking for that book about the false teachings of the Baptist church !


For more information on Victory Churches and the Faith Movement, go to the Reference Library.  Click on any book title to get a brief overview of the book.  All books on the list are available through www.amazon.com. 

Kenneth Copeland's False Teachings

In his now infamous prophesy which he claimed was "from Jesus Christ," Kenneth Copeland said that Jesus promised that new and dramatic angelic manifestations were going to increase in the church and that many "will have visitations from the Spirit realm." In this prophesy, Jesus also denied His own deity: "Don't be disturbed when people accuse you of thinking you are God...They crucified me for claiming that I was God. But I didn't claim I was God; I just claimed I walked with Him and that He was in me. Hallelujah. That's what you are doing."

Copeland attempted to avoid the implications of his prophesy by later claiming that Jesus only meant to say He never claimed to be God while on earth. But first, this is not what "Jesus" said in the "prophesy"; second, it is also incorrect since the Gospels are full of the claims of Jesus that He was God while on earth (John 5:18, 23; 8:58; 10:30; 14:9; 15:26; 20:28, 29, etc.).

Copeland has refused correction or even correspondence on the subject of the nature of Christ and has reaffirmed his position, standing by his alleged revelation and his interpretation of it. Thus, he teaches that Jesus did not come to earth as God, but as a perfect human being with the limitations this implies. Therefore, Jesus never believed Himself to be God while on earth.

Although Copeland has also taught that Jesus "was and is God manifested in the flesh," he has contradicted himself when he implies Jesus gave up His deity and came to earth only as a man. Essentially, Jesus was a man with tremendous human potential who, after the resurrection, resumed His divine nature. On earth, He had no innate powers until He was anointed by the Holy Spirit. Thus, He is our example showing that we too can do the things He did by relying upon the Holy Spirit. After all, Jesus was a reborn man; therefore, all Christians who are "reborn" should be able to do the same things He did. Copeland teaches that Christians must realize that they are not spiritual schizophrenics or half-God/half-Satan, but "you are all God."

In other words, with proper "faith" teaching and training, any Christian has the power to become a Jesus. Thus, "You have the power of God at your disposal. By getting the word deep into your spirit and speaking boldly out of your mouth, you release spiritual power to change things in the natural circumstances of your life. Jesus possessed authority in the earth, and He exercised that authority by the use of words." Copeland also teaches Jesus was made obedient to Satan, took the devil's nature, was tormented by demons, and was the first man to be born again -- in hell. Thus, imagine:

having to make yourself obedient to Satan...and to take on his nature. He allowed the devil to drag Him into the depths of hell...He allowed Himself to become under Satan's control...For three days...every demon in hell...tortured Him beyond anything that anybody has ever conceived...[but] the voice of God spoke to the death-whipped, broken, punished spirit of Jesus that was suffering in the bowels of the earth...and changed the spirit of Jesus with resurrection power! [Therefore] ... Jesus was born again...a born again man had defeated Satan, hell, and death...

Gloria Copeland reflects the teaching of her husband when she says: "After Jesus was made sin, He had to be born again...[Therefore] Jesus is a born-again man. This is the same new birth that the Good News of the gospel still offers to any man who will accept it."

What's wrong here? What's wrong is that Kenneth Copeland and his wife don't know the Bible. Kenneth, at least, confesses as much. In his Sunday, July 12, 1992, sermon he conceded: "I don't know all that much anyway. All I know is what I've learned and that's all I'm preaching...I'm not 100 percent right. Dear Lord, I don't know what the percentage is, but I expect it's probably pretty heavy on the wrong side...there are certain things I am wrong about just simply because I don't know any better."

If Kenneth Copeland confesses this state of affairs perhaps his followers should take him at his word -- and perhaps Kenneth should spend more time studying the Bible. Then he won't have to worry about being wrong most of the time "simply because" he doesn't "know any better."

(from The Facts on the Faith Movement by John Ankerbeg & John Weldon)