Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries (Michael Glazier Books)
by Kilian McDonnell, George T. Montague
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Book Summary Information
Author: George T. Montague, Kilian McDonnellEdition: Paperback
Audio: English (Original Language); English (Unknown); English (Published)
Published: 1990-09
ISBN: 0814650090
Number of pages: 368
Publisher: Michael Glazier Books
Book Reviews of Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries (Michael Glazier Books)
Book Review: Excellent Contribution to Charisma and Christian Initiation
Summary: 4 Stars
McDonnell, an historical and constructive theologian, and Montague, a scripture scholar, collaborate in this investigation of Christian initiation and the question of spirit baptism in the first eight centuries. Originally published in 1991 (make sure you get the 1994 revision if you buy from a Marketplace Seller), this expanded edition supplements Montague's analysis of biblical texts in Q, Mark, Matthew, Luke-Acts, the Pauline Tradition and Hebrews, and John with First Peter (interestingly treated as "The Witness of Rome").
McDonnell's treatment of early post-biblical witnesses in Tertullian, Hilary of Poiters, Cyril of Jerusalem, the Apostolic Constitutions, John Chrysostom, and Philoxenus is similarly expanded to include material from Origen. The conclusion of both writers is that the contemporary conception of the "baptism in the Holy Spirit," accompanied with dramatic manifestations such as glossolalia and prophesy, was integral to the earliest Christian conception of conversion and initiation. Despite variations in local practice (divergence with regard to the "laying on of hands" and "anointing(s)," for example) a common experience of experiential-affective reception of the spirit with accompanying charismatic phenomena was the common and universal expectation of the apostolic and early Christian churches.
Beginning with John Chrysostom, however, the authors detect a decline in expectation of these manifestations. This declension is speculatively attributed to anti-Montanist ideology on one hand and increased centralization of ecclesiastical power following the Council of Nicea.
Originating in the 1900s and developed during the 1960s and 1970s, Pentecostal and Charismatic movements have had a profound impact on the spiritual and liturgical life of contemporary Christian churches worldwide. Both authors write from a Roman Catholic charismatic perspective and aim to contribute from that viewpoint to the discussion already underway among Protestants. McDonnell's treatment of the catechetical and liturgical appropriation of the New Testament in the post-apostolic period (significantly, gospel witnesses to Jesus' baptism in the Jordan) makes this a significant contribution to the topic at hand. If catechumens really did "approach the font speaking in tongues and prophesying" the institutional experience would be exceedingly different than would otherwise be the case.
One should note, however, the mixed reception of the book scholarly circles. (Cf. Paul Turner, "Forum: Christian Initiation and Baptism in the Holy Spirit" Worship 70[5] (1996): 446-52.) Turner argues that for all the impressive citation and cataloguing of sources, three major problems afflict the work: 1) the sources often do not describe the charismatic manifestations that Montague and McDonnell claim for them; 2) ritual/ liturgical texts from the same period (on which the text is basically silent) do not detail the bestowal of charismata; and 3) the theology of initiation itself does not demand them.
McDonnell and Montague do offer a wounded rejoinder: "Forum: A Response to Paul Turner on Conversion Initiation and Baptism in the Holy Spirit" Worship 71[1] (1997): 51-62. They argue that Turner has misrepresented work as staking a claim for the unbroken commonality and universality of charismatic manifestation as a feature of biblical and post-apostolic Christians. On the contrary, they concede that "...any graduate student in liturgy and early church history learns in the first months of class that you cannot make universal generalizations on the basis of particular texts. We have never claimed that the imparting of charisms at baptism was the universal expectation." (54)
Rather, they are concerned to demonstrate "a broad pattern of expecting the charisms at baptism, the pattern existing in Latin, Greek, and Syriac cultures, expressed in a diversity of languages, geographical areas, ecclesiastical traditions, and historical periods." (57) McDonnell and Montague conclude by arguing that theirs is not the last word on the subject and invite further research.
Warmly recommended book overall.
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