CHAPTER XXII
INITIAL EVIDENCE OPPOSED

"From a theological standpoint, this is not an ability God gives to everyone." (1 Cor. 12:30)

"In 1 Cor. 12:30 Paul rhetorically asks his audience 'Do all speak in tongues?' "

"there is actually some evidence against such a notion" (p. 209).

Pentecostal people have long pointed out, based on scriptural comparison, that there is a difference in tongues as a "gift," and tongues as a "sign."  Though in essence, in both cases the speaking in tongues is the same as to function; but as to purpose, it is different.  Commentators who are not Pentecostal have noticed this also, but have tried to resolve this apparent difference between the tongues mentioned in Acts and those mentioned in 1 Corinthians by denying the validity of the Corinthian tongues.  This, of course, is a false premise, for Paul himself never denied the validity of the Corinthians' tongues, but rather endorsed them as genuine (I Cor. 14:2, 39), however, in need of proper control (1 Cor. 14:32).
 

"For Paul here says that tongues 'are a sign... for unbelievers' although the precise meaning of this verse is a matter of some controversy, this need not detain us presently."  (p. 210)

The first thing Paul did in this passage was to connect the "sign" of tongues to the Prophecy of Isaiah.
 

For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. (Isai 28:11-12)

Next Paul mentions that the sign of tongues is "to them that believe not" (1 Cor.14:22).  the world of unbelievers is naturally not disposed to accept the claim of Christians that they are filled with the supernatural power of the Spirit.  Their natural tendency is to doubt our claim.  But when they hear someone speaking in a language they could not possibly have learned, they are forced to believe that such a person is filled with God's Spirit.  On Pentecost, the unbelieving crowd was moved to ask, "and how hear we every man in our own tongue, wherein we were born?" (Acts 2:8).  It was one of the factors which helped make believers out of them!  The Jews who accompanied Peter, did not believe God would pour out his Spirit on Gentiles.  But they had no doubt about it after they observed the Gentiles being baptized in the Holy Ghost "for they heard them speaks with tongues and magnify the Lord" (Acts 10:46).  Even Simon the Sorcerer was convinced as to the genuineness of the Spirit Baptism when he saw the Samaritans speaking in tongues, and offered money to obtain the same ability. (Acts 8:18-21).  Thus evidential tongues serve as a sign throughout all the world and at all times.  Just as Prophecy served as a sign of Spirit Possession among the Israelites of the Old Testament, so tongues served as a sign of Spirit Possession of the New Testament Church.  The Jewish religion of the Old Testament was the national and local, so prophecy was all that was needed to convince their fellow countrymen that a person was being used by Jehovah.  But Christianity is international, found in every country and clime, so an "international sign," that cannot be gainsaid anywhere was provided.  That sign is tongues.
 

Another case occurred on Staten Island, New York, when I invited a young Jewish girl to service.  Someone was filled with a mighty anointing of the Holy Spirit and began to speak boldly in tongues.  I noticed this girl began to cry.  I waited to see what would happen.  She turned to me and asked me how the speaker knew such perfect Hebrew!  I told her that the man was a Norwegian with no knowledge of Hebrew whatsoever.  She looked incredulous and then informed me what he had said in Hebrew.  It was a beautiful appeal to come into the House of the Lord, because God was waiting with open arms.  This was followed by a traditional Jewish prayer she had learned as a child.  I know this happened because i was there.  The young lady was as astonished as I, and had no reason to lie.

The third case involved a young mother who was in line in my church to have prayer for her baby.  I could see the Holy Spirit all over her, so I laid my hands on her and told her "In the name of Jesus Christ receive ye the Holy Spirit."  She began speaking clearly in other tongues, which included German.  I am a licensed teacher of German and therefore quickly recognized and understood what she said.  I knew the woman very well and was quite aware of the fact that she had absolutely no knowledge of German, yet she was speaking with perfect grammar and pronunciation, something she could not have done otherwise.  (Nor I!)

For all their claims of believing in "the supernatural phenomena" being available "to the entire people of God" (p. 204), non-Pentecostals do not have one whit of it occurring in their church services; and wouldn't permit it if it did!  The really "ordinary and mundane history" is being written in these churches, and not those of First or Twentieth Century Pentecostals!
 

"If Paul himself had at least hinted on some distinction between these two kinds of tongues.... But as a matter of fact, no such hint is to be found.  Paul speaks about tongues and its limited usage in this context without any qualification" (p. 210).

  But the manifestation of the Spirit is given to every man to profit withal. (1Cor 12:7)

"an act of manifesting; a public demonstration to show force or power; synonyms are:  clear, open, plain, visible, evident, self evident" (Webster's Unified Dictionary).

"And they received the Holy Ghost, in answer to the prayers of the Apostles; that is, these new converts spoke with tongues and performed other extraordinary works."

"This shows that the recipients of the Holy Ghost must, in some external fashion... probably speaking in tongues or working miracles... have indicated their possession of the Heavenly gift."

"Glossalalia quite clearly means the outpouring of inarticulate sounds under the stress of an overpowering religious emotion, a phenomena to which there are many parallels, in the history of all religious revivals down to our day.  It was evidently regarded <B>as a supreme proof of possession by the divine Spirit<b> and as such was earnestly coveted."  (The Interpreters Bible, Nashville: Abingdon-Cokesbury Press, 1953, G.H.C. MacGregor, Vol. IX, p. 37).

"Glossalalia (speaking in tongues) was the most conspicuous and popular gift of the early years of the church.  It seems to have been the regular accompaniment and evidence of the descent of the Spirit upon believers.  (Knowing the Doctrines of the Bible, Gospel Pub. House, Springfield, Missouri, 1937, Myer Pearlman, p. 314).

"Here it is obvious that the gift of the Spirit is regarded as synonymous with the ecstatic charismata of speaking with tongues and prophesying" (Pearlman, p. 34).

"Very early in her (The Church's) career the disciples became aware of a new power working within them.  Its most striking manifestation at first was speaking in tongues... and both those seized by this power and those who saw and heard its manifestations were convinced that some Power from a higher world had broken into their lives" (Pearlman, 314).

"This belief (the rite of washing and the laying on of hands) was no doubt confirmed among the disciples by outward signs.  The newly incorporated members spoke with tongues and prophesied."  (Reconstruction of Belief, Charles Gore, Charles Scribener, New York, New York, 1920, p. 713).

"It has recently been suggested that the narrative in Acts 8 may be interpreted as a kind of experiment, made because the Samaritan Christians had not, as a consequence of their baptism, showed the signs of the possession of the Spirit which were expected -- the speaking with tongues" (p. 751).

"No charismata was ever associated with salvation or the reception of the Holy Spirit.  This unfortunate notion is strictly a Oneness Pentecostal novelty." (p. 212).

"As it turns out, however, none of the writings of the second, third, or fourth centuries supplies a shred of evidence that the church ever held to anything like an 'initial evidence' doctrine... to the best of my knowledge, no patristic scholar, and not even any Oneness exponent, has attempted to defend such an impossibly unsubstantiated thesis." (p. 212)

"In like manner we do hear many brethren in the church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the Apostle terms 'spiritual' they being spiritual because they partake of the Spirit."

"For this reason does the Apostle declare, 'we speak wisdom among them that are perfect,' who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as He used Himself to speak." (Irenaeus, "Against Heresies, The Ante-Nicene Fathers, William Eerdmans Publishing Company, 1956, vol. I, Book III, Chapter XVII, p. 444-531).

"and the sign (of tongues) is to them that believe not, and not to them that believe, that it may be an accusation to the unbelievers, as it is written, 'with other tongues and other lips will I speak unto this people, and not even so will they listen to me saith the Lord.'  But they heard... the Spirit wrought a miracle in the matter of the tongues.  But as the old confusion of tongues was laudable when men.... were building the tower; for by the confusion of their language the unity of their intention was broken up and their understanding destroyed; so much more worthy of praise is the present miraculous One.  For being poured out from the One Spirit upon many men it brings them again into harmony"  (Gregory Nazianzen, "On Pentecost," The Nicene and Post-Nicene Fathers, second series, VII, Grand Rapids, William Eerdmans Publishing Company, 1956, p. 384-385).

"So Paul speaks in Christ, saying, 'In the sight of God we speak in Christ' and Christ in Paul, as he himself says, 'Since ye seek a proof of Christ speaking in me.'  So also 'in the Spirit he speaketh mysteries' (tongues), and again, 'The Spirit speaks in him...,' then the Spirit is said to be in them in divers portions and in divers manners."  (St. Basil, "The Book of Saint Basil on the Spirit" The Nicene and Post-Nicene Fathers, William Eerdmans Publishing Company, 1956, Grand Rapids, VIII, p. 39).

"We may be sure that here (1 Cor. 12) we have a reference to the Father's same promise; Hence it is by these miraculous workings that the manifestation of the Spirit takes place.  For the gift of the Spirit is manifest..... by kinds of Tongues, that the speaking in tongues may be bestowed as a sign of the gift of the Holy Spirit."  (Hilary of Portiers, "On the Trinity," the Nicene and Post-Nicene Fathers, second series, William Eerdmans Publishing Company, Grand Rapids, Michigan, 1956, vol. IX, Book VIII, p. 146).

"In the earliest times, 'The Holy Ghost fell on them that believed:  and they spake with tongues,'  which they had not learned, 'as the Spirit gave them the utterance.'  These were signs adopted to the time.  For these behooved to be that betokening of the Holy Spirit in all tongues, to show that the Gospel of God was to run through all tongues over the whole earth." (Augustine, "Homilies on the First Epistle of John,"  The Nicene and Post-Nicene Fathers, first series, Grand Rapids, Michigan, William Eerdmans Publishing company, 1956, vol. VII, p. 497-498)

"For who expects in these days that those on whom hands are laid that they may receive the Holy Spirit and should forthwith begin to speak with tongues" (On Baptism, Against Donatists, p. 443, Augustine, vol. IV)

"Whoever was baptized in Apostolic days, he straightway spoke with tongues; they at once received the Spirit, not that they saw the Spirit, for he is invisible, but God's grace bestowed some sensible proof of his energy.  It thus made manifest to them that were without that it was the Spirit in the very person speaking." (Carl Brumback, What Meaneth This, Gospel Publishing House, Springfield, Missouri, 1947, p. 237).

On Page 211 Dr. Boyd says:
 

"The third concluding argument concerning the Oneness 'initial evidence' doctrine is that all the post canonical evidence from the Early Fathers counts decisively against it."

"One might also incidentally, note that tongues played no role in any of these 'infillings.'  The only aspect of the Holy Spirit's work that changes in the church age, as recorded in Acts, is the scope of the Spirit's work." (p. 203).

"Hence, even when it looks like two otherwise unrelated passages are talking about the same  thing and doing so with exactly the same language, and even using the same illustrations, one must be extremely cautious in basing anything on 'paralleling' such passages together" (Boyd, p. 87).

First of all, the Old Testament "fillings" were temporary anointings that came and went; nobody had the Spirit as a permanent possession.  We never read of this in the New Testament.  For the Comforter is given "that he may abide with you forever."  (John 14:16).

Secondly, the Holy Spirit that we receive since Pentecost comes to us from out of the Body of the risen Christ and is mediated by his humanity.  Hence, it is called the Spirit of Christ, The Spirit of Jesus Christ, The Spirit of His Son, and Christ in you.  This could never have been possible of Old Testament fillings.  They were not "poured out" from the resurrected Christ!  (John 14:17; Acts 2:33; Romans 8:9-11).

Thirdly, the New Testament "filling" or Baptism is always evidenced by tongues according to our record (Acts 2:4, 8:16-18, 10:46, 19:6).  Old Testament fillings are never once evidenced by tongues.

The Bible couldn't be plainer:  The New Testament baptism or reception of the Spirit was new and unique and not in existence before Christ's glorification.
 

"He that believeth on me, as the scriptures hath said, out of his belly shall flow rivers of living water.  But this spake he of the Spirit, which they that believe on him should receive:  for the Holy Ghost was not yet; because that Jesus was not yet glorified," (John 7:30-39 margin).

The other cases Dr. Boyd cites of people being "filled" for special tasks, such as Barnabas, Steven and Paul, present no problem, because these examples do not apply.  These individuals had all previously been baptized with the Holy Ghost at their conversions.  These instances of them being "filled" occurred later in their Christian lives and were special anointings to energize them for a particular mission (It was not  their initial reception).  That "filling" can be used in this sense also should not surprise us.  "Filling": is a generic term that simply refers to a divine operation of the Spirit; this could be The Baptism or a subsequent work.
 

Basically it is postured by Dr. Boyd that we do not fit the "acts" pattern for The Baptism of the Holy Ghost because we have the wrong numerical groupings at out altars!  Acts talks of a group of 120, and another group of 12 receiving the Spirit.  Dr. Boyd in his "extensive" survey of Pentecostal Practice has never seen a group of 120 or even 12 receive The Baptism simultaneously at our altars (or any group of more than three, fore that matter).  Hence, he states, we are not in the pattern of Acts!  Unless we have the right groupings, we're not authentic!  He writes:
 

"We never find (in Acts -- ed.) such things as individuals or groups.... receiving The Holy Ghost in a group smaller than twelve.  Therefore, the Oneness groups fail to follow even their own prescribed use of Acts as the normative pattern for how salvation should always occur."  (p. 206).

"In Oneness Churches... rarely, if ever, does the Holy Spirit 'fall' upon entire groups.  In my sixteen years of studying this movement, including four years from the inside, I have never seen this experience happen to more than one individual at a time.  And the most I have ever seen experience this in one night is three.  But, by the UPCI's own hermeneutics, this is without biblical precedent."  (p. 202).

This argument (?) can be answered and "wrapped up" very quickly.  First of all, Dr. Boyd forgot, and I'm being charitable here, to include one of the other cases of Spirit Baptism mentioned in Acts; one that is fatal to his "group" theory.  I'm referring to that of the Apostle Paul -- who was a group of one!  Boyd says we never see hear the Holy Spirit being received "by a group smaller than twelve."  I believe "one" is still considered smaller than twelve!  Why did Dr. Boyd not mention Paul?  We're certainly not talking about an obscure New Testament figure!  In fact, his testimony is given twice in the Acts!
 

"And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, [even] Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost." (Acts 9:17-18).

I don't know what exposure Dr. Boyd had during his four year sojourn in Oneness Pentecost, but I have had over 30 years time.  I have seen the Holy Spirit fall over large groups, groups much larger than twelve, and every one burst out speaking in tongues as The Spirit gave the utterance.  In Ethiopia recently, a group of at least 40,000 believers received the Holy Ghost Baptism simultaneously, all speaking in tongues.  Is that group large enough -- "a multitude which no man could number?"

[MF BLUME NOTE: -- A Oneness Pentecostal Crusade (UPCI) was held in 1998 again in Ethiopia, and in one service 117,000 people were reported to have simultaneously receive the Spirit Baptism speaking in tongues!]

But really, what kind of quibble is this that makes God bound to certain numbers or groupings?  Jesus said:
 

"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." (John 3:8).

 "One hundred fifty thousand people!  Yes, a mass of humanity packed tightly into an area approximately 200 meters wide and over 150 meters deep, anxiously awaiting the Sunday morning service, March 14, 1993, in Wara, Ethiopia.

"That morning, it is carefully estimated, that at least 40,000 people received the baptism of the Holy Spirit.  Before the word of faith and prayer, when Brother Cole asked repeatedly how many had ever spoken in tongues receiving the Holy Spirit baptism, about half of that vast crowd raised their hands.  After the word of faith and the waves of glory had swept over that vast congregation, he again asked how many had ever in their lives spoken in tongues and received the baptism of the Holy Spirit.  This time nearly all of the people present raised their hands!

"We know of three blind people who received their sight and many others were healed.  Brother Teklemariam has reported in a recent letter that he estimated many thousands received healing during this Crusade.  The pastors of Ethiopia are now busy gathering the names of people who received the Holy Ghost and information on the many things that took place during this miraculous outpouring of the Spirit."

"While many miracles took place during the Ethiopian crusade in Wara, we are thankful that Ethiopia is not the only place where God is pouring out His Spirit.  Before Brother Cole came to Ethiopia, he witnessed over 4,000 people receive the Holy Spirit in one service in Papua New Guinea.  In Thailand and Northwest India many were filled with the Spirit. Very recently Brother John Hopkins reported that 3,145 people were filled with the Holy Spirit in a two night crusade in El Salvador."

 "We just recently returned from Colombia, South America, where during the national conference over 200 people received the Holy Ghost.  On the last night that great crowd of 6,000 people in the stadium in Palmira, Colombia, was mightily shaken by the presence of God.  Reports are coming in of other great ingatherings during the past two months in different nations of the world."

"There is first of all, no instance of anyone seeking for the Holy Spirit..."  (p. 201).

"These all continued in prayer and supplication..." (Acts 1:14).

"But wait for the promise of the Father; ye shall be baptized with the Holy Ghost not many days hence" was the Lord's last instructions to them.  Of course they were seeking the Holy Ghost.  What else could they have been seeking with their prayers and supplications?  Also, the Apostles came to Samaria and "prayed for them that they might receive the Holy Ghost."  (Acts 8:15).  Are we to believe the Samaritans "kept their minds on something else" while the Apostles prayed for them to be filled?  Wouldn't common sense and Biblical precept indicate that they also prayed along?  What else could they be thinking of at such momentous occasion?

Dr. Boyd says that when the Spirit fell on people, they were "entirely passive" (p. 201).  How does he know?  Was he there?  The Apostle prayed for the Samaritans.  Did the Samaritans do absolutely nothing?  Not even an Amen, or a thought about the Spirit?  The Upper Room group continued in prayer and supplication.  Are those "entirely passive activities?"  Paul prayed for the twelve Ephesians in  Acts 19.  How does Dr. Boyd know that they did absolutely nothing?  How can anyone receive anything from God by being "entirely" passive?
 

"The kingdom of heaven suffereth violence, and the violent take it by force. " (Matt 11:12).

And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? (Luke 11:9-13)

"...The Holy Spirit falls on all the believers at the same time" (p. 201),

A great revival had occurred in Samaria.  Many, maybe the whole city was Baptized in Jesus' Name (Acts 8:6-8, 12, 14).  Peter and John came down to Samaria to pray and lay hands on them that "they might receive The Holy Ghost" (Acts 8:14-17).  Peter and John would have needed more arms than an octopus to lay hands on that vast multitude "at the same time." It required the laying on of Peter and John's hands for them to receive (v.17).  They could not receive simultaneously, unless hands could be laid on all of them simultaneously!  And this, of course, was not possible!  Of all the wondrous miracles we read about concerning the Apostles, sprouting additional arms and hands is not one of them.

Paul had the same situation at Ephesus (Acts 19:1-6).  He laid hands on the twelve so that they might receive the Holy Ghost.  Even if he used one hand for two heads, he would need six arms in order for them to receive "at the same time!"  Perhaps Dr. Boyd can explain this, seeing he seems to have some special insights on exactly  what happened back then.
 

He feels the one hundred and twenty "as far as we can tell, were not expecting tongues."  (p. 201).  Really?  Well Jesus had previously said that everyone born of the Spirit would have a "sound" (John 3:8).  He further clarified that the Spirit would speak (John 14:13), and testify (John 15:26).  Finally, before he left this earth he informed his followers that they would speak in tongues:
 

And these signs shall follow them that believe; ...they shall speak with new tongues. (Mark 16:17).

1. candidates "cannot seek for the Holy Spirit" -- but we saw that Jesus Himself commanded us to ask and seek for it.  And we saw where the one hundred twenty did precisely that.  So this point is invalid.
2. "they cannot worry about tongues" -- to this we agree.  So this is no point at all.
3. "they cannot receive Him by themselves" -- we saw that the Apostle Paul, the mightiest Apostle of them all, received by himself at the house of Judas in Damascus.  So this point is invalid also.  In fact, his whole case is invalid.

"obeys his word," "do what is right," "love his brother," etc.

"That moment I knew I was saved, for I knew I was -- because of Jesus' sacrifice alone -- loved just as I was.  I was accepted unconditionally."

By the way, Oneness Pentecostals also believe that those conditions mentioned in 1 John are true evidences of being Spirit-filled.  Our doctrine of tongues states that it is the "initial evidence" but not the only one.  It is the first (initial) sign to occurring those who are baptized in the Holy Spirit, but it is not the only one.  Christians should bear fruit.  But that is not an "initial" evidence, for it takes time.  When a baby is born, you hear its "initial" cry and know it is alive.  But you later expect other evidences, such as growth and development.  So it is also in The Christian Life; after the initial "sound" of those born of the Spirit, we can rightly expect to see the fruit of the Spirit Paul wrote of in Galatians.
 

For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. (2 Cor 10:12).

Yes, "in all their love, piety and scholarship, these saints supposedly missed the  things necessary for salvation..."  (p. 213).

Even if we set aside the aforementioned "cage of every unclean and hateful bird," and consider the more popular evangelists such as Billy Graham, we encounter scriptural discrepancies.

The Apostles never conducted an evangelistic meeting without immediately baptizing their converts in water.  However these modern day evangelists never baptize their converts.  Signing a "decision card" or "coming forward" is sufficient. Sometimes just "raising a hand" will do.  What a wide and impossible gap exists between their practice and what occurred in the New Testament!

No, Dr. Boyd's bid to get us to exchange the divine measuring rod of the Word for a collection of diverse and unscriptural human experiences, will not work.  He's willing to accept these people with their papal infallibility, wafer  worship, baptism regeneration, stake burnings, and body stabbings as a fit plumbline for salvation, just because they have one thing in common.  They all failed to get baptized in Jesus Name or speak in tongues.  He strains at what we call a gnat, and swallows down the whole camel -- head, neck, and tail!  And all because he wishes to set aside what is written.  It is better to spend your time "getting an experience that fist the Bible, than endeavoring to get the Bible to fit an experience."  This is Dr. Boyd's dilemma exactly.
 

"It was decided that San Antonio, the next city slated to receive the Pentecostal message, was to be a test case.  The brethren covenanted together not to mention anything about evidential tongues.  No one else had taught the doctrine there, and it was felt that ...it would be good simply to commit the results to the Lord.  Consequently, no seeker was expecting tongues, but, as Jerusalem, so at San Antonio, all began to speak in tongues as the Spirit gave them utterance."  (Suddenly From Heaven, Carl Brumback, Gospel Publishing House, Springfield, Missouri, 1961, p. 216-217).

As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever. (Isaiah 59:21).