Apostolic Salvation 3

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For Apostolic Pentecostals the experience of the baptism in the Holy
Spirit is not just a sequential step in the plan of salvation but a
dramatic encounter with the presence and power of God in the midst of
their community.  Speaking in tongues is a sign of this presence and
power.  Anthropologist William Samarin expresses the belief of Apostolic
Pentecostals when he states that tongues within the context of worship
are "a linguistic symbol of the sacred" (Samarin 1972:232).  While a
Gothic cathedral conveys the notion of the majesty of God to Catholics,
the baptism in the Holy Spirit with the sign of speaking in tongues says
to Apostolics that God is present in all of His glory in their
community. These human utterances are a manifestation of God's presence
in freedom, mystery, and power.
	An encounter with God is the central theme of Apostolic worship. 
Corporate worship in Apostolic communities is characterized by an
openness to what is called a "moving" of the Spirit.  At any time during
the course of worship it is believed that Jesus may sovereignly
intervene by the power of the Holy Spirit.  This intervention may take
the form of prophecies, healings, words of knowledge, and messages in
tongues and interpretations, or the simple form of prompting to sing
certain songs, offer special praise, quote select scripture, and give
personal testimonies.  In every case the presence of the Spirit is
witnessed in the Apostolic community by visible and tangible
demonstrations.  This creates an atmosphere of excitement and
expectation.  As the Spirit moves apostolics respond with hands raised
in surrender to God, spontaneous and unrehearsed cries of praise, "Gory
to God!", "Hallelujah!", Thank you, Jesus!"  Believers under the
influence of the Spirit may "dance in the Spirit", run the aisles of the
church, sing in unknown tongues, fall to the floor unconscious as they
are "slain by the Spirit",  weep uncontrollably, or express their love
to brothers and sisters in the Lord by "holy hugs.  The experience of
the Spirit culminates when believers are refilled with the Spirit and/or
new converts receive the baptism in the Holy Spirit and speak in
tongues.  Jesus is declared to be in the midst of the community and the
salvation which he offers is announced as being available to all.  Those
professing faith in Jesus Christ for the first time are baptized in the
name of Jesus and received as members into the Apostolic community.  The
"moving" of the Spirit produces a dynamic and unpredictable encounter
with God which results in the the present experience of salvation.
	The Apostolic Pentecostal experience of the baptism in the Holy Spirit
is a theophany of God in the midst of the Apostolic community.  It is an
encounter with what Rudoplh Otto describes as "the fearful and
fascinating mystery" which lies at the heart of every religious
experience (Otto 1950).  God is encountered through a personal and
empirically felt experience of the Spirit and is identified with Jesus. 
Through this experience Apostolics participate in the reign of God by
receiving the revelation of the "name" and by embarking on the new way
of life which characterizes their salvation.
	The "name" is the key metaphor by which Apostolics interpret their
experience of the baptism in the Holy Spirit.  Throughout Luke-Acts Luke
utilizes the name motif in a manner similar to the Old Testament to
express the person, presence, and power of God in redemptive activity
(Kaiser 1977:363).  Just as Yahweh's, Jehovah's, name was given to Moses
by divine revelation, the name of Jesus is is given to the angel
Gabriel. (Lk 1:31).  Jesus comes in the name of the Lord revealing His
character as the Savior God (Lk 13:35; Acts 2:21).  The expression "the
name" is used as a metonym, substitution, for Jesus  in a manner similar
to that of Yahweh in the Old Testament (Acts 5:40f).  The apostles
proclaim the Gospel and perform miracles in the name of Jesus just as
the prophets spoke and acted in the name of Yahweh (Acts 4:7-10).  Jesus
gives help and is present in His name, as the presence and provision of
Yahweh were given to Israel in His name (Acts 9:34). A new people of God
are constituted through water baptism bering the name of Jesus as Israel
bore the name of Yahweh and passed through the Red Sea (Acts 15:14). 
All that can be said about the name of Yahweh is now said about the name
of Jesus (Bietenhard 1977:654).
	The baptism of the Holy Spirit is a theophanic event which results in
the disclosure of the divine name.  The theophanic nature of the baptism
in the Holy Spirit is evident within the pages of Acts.  Luke's
description of the coming of the Holy spirit on the day of Pentecost
resembles the appearance of God on Sinai (Acts 2:2-4).  Luke utilizes
Old Testament imagery familiar to his readers to describe the
Pentecostal event event.  The wind, fire, and Spirit are all associated
with theophanies in the Old Testament and in Jewish tradition (O'Reilly
1987:21-22).  The feast of Pentecost commemorated the theophany on Sinai
and the giving of the Law which constituted Israel as the people of God
(O'Reilly 1987:20).  By placing the coming of the Spirit on the day of
Pentecost and using theophanic language Luke associates the event with a
revelation of God, a revelation which creates a new people of God.
	Luke has Peter interpret the significance of the theophanic event (Acts
2:17-21).  The sights and sounds of the Pentecostal event, the blowing
of a violent wind, the tongues of fire, the speaking in other tongues,
the declaration of the wonders of God, and the outpouring of the Holy
Spirit, are all signs of the imminent advent of the day of the Lord and
the eschatological, last day, salvation prophesied by Joel.  "This text
more than any other Old Testament text, expressed Israel's hope of an
eschatological salvation on the Day of the Lord"  (O'Reilly 1987:96). 
The Pentecostal manifestations mean that it is now time to call upon the
name of the Lord to be saved.
	The name of the Lord is revealed in the kerygmatic portion of Peter's
speech.  Peter tells the story of the earthly life, death, and
resurrection of Jesus.  Jesus' life is said to be "accredited by God"
through "miracles, wonders, and signs"  (Acts 2:22).  His death through
crucifixion is according to "God's set purpose and foreknowledge"  (Acts
2:23).  Jesus' resurrection is the fulfillment of God's promise to
establish the throne of David.  Jesus has assumed the throne of David as
King of Israel (Acts 2:29-31).  The risen Jesus is now alive and has
"poured out" the Holy Spirit which people now "see and hear" (Acts
2:32-33).  Peter concludes his speech with the startling pronouncement
that "God has made this Jesus whom you crucified both Lord and Christ" 
(Acts 2:22-36).  The name of the Lord upon which people are to call for
salvation is no longer Yahweh but Jesus. "The risen Lord in Acts is in
person the name of Yahweh, He is the name incarnate"  (O'Reilly
1987:99).
	The revelation of the name of Jesus is the focus of Peter's Pentecostal
discourse.  The title Lord, kyrios, given to Jesus identifies him with
God, kyrios being used for  in the Septuagint for Yahweh.  It also
identifies Jesus as the Messianic King of Israel.  Jesus is the Lord of
the promised eschatological salvation. He is the King of the promised
Kingdom of God.  Jesus is the sender of the Holy Spirit, the judge of
the last day, the Savior, the King, And Lord of all (Acts 2:22-36). 
Salvation is received by calling upon the name of Jesus.  This occurs in
a concrete form.  Those responding to Peter's discourse are instructed
to repent and be baptized in the name of Jesus Christ for the
forgiveness of sins that they might receive the gift of the Holy Spirit
(Acts 2:38).  The salvation prophesied by Joel is fulfilled on this day
of Pentecost in Jesus!