Salvation The Pentecostal Way 7

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For Luke salvation is participating in the reign of God, living life
even now as God intended it to be lived. This definition of salvation
goes far beyond the obedience to a "plan" of salvation to encompass the
whole of Christian existence.  Luke portrays salvation in a variety of
different ways in Luke-Acts.  There is no one normative conversion
experience.

In the Pentecostal quest to establish a uniformity in the experience,
reception, and understanding of salvation foreign questions have been
brought to the biblical text.  Pentecostals have forgotten that
Scripture must not only be allowed to determine the answers to our
questions but to shape and mold the questions themselves.  Through Holy
Scripture God questions our questions!  

When I read Luke-Acts, and Holy Scripture, I do not see a question
present that Apostolics are attempting to answer.  The primary question
Apostolics ask is "does one ultimately have to accept the Acts 2:38
message to make it to heaven?"  Reading Luke several statements can be
made about Acts 2:38.  Acts 2:38 does not present the Christian message
but the human response to that message on the day of Pentecost.  Acts
2:14-36 presents the Christian message telling the story of Jesus
Christ.  This was the content of Apostolic preaching, not Acts 2:38. 
The Apostles did not present a formula, they presented Jesus!  This is
why Acts 2:38 is not repeated throughout the entire narrative of Acts. 
In Acts Luke tells the Christian story in a variety of ways under many
different circumstances.  While Acts 2:38 is the salvation formula
presented on the day of Pentecost Luke choose not to make Acts 2:38 a
uniform and consistent formula for a "plan" of salvation in the book of
Acts.  Luke choose  to present  salvation in a variety of ways and to
record unique conversion experiences.  To attempt to harmonize these
accounts based on a desire to establish the priority of Acts 2:38 and
exclude others from salvation violates the integrity of Scripture.  In
other words, it goes beyond what is actually recorded in the Biblical
text. Scripture must be allowed to speak its message even when it
contradicts our preunderstandings.

The questions Apostolics should be asking are "how are Christians
participating in the reign of God? How are  Christians living life, even
now as God intends it to be lived?"  These are questions which arise
from the the narrative of Luke-Acts.  They are biblical questions.  They
are questions about salvation.  My expositions of Acts 2 and Apostolic
salvation are attempts to present how Apostolics participate in the
reign of God. Apostolics place their faith in Jesus Christ,  proclaim
the gospel, baptize in the name of Jesus Christ, receive the baptism in
the Holy Spirit, and practice spiritual disciplines. This is the reality
of salvation in the Apostolic community.  But does the reality of
salvation in the Apostolic community preclude the possibility of the
reality of salvation outside the Apostolic community? According to Luke
salvation is experienced and received in a variety of ways.  Outside the
Apostolic community people are placing their faith in Jesus Christ,
telling the story of Jesus Christ, baptizing new believers, receiving
the baptism in the Holy Spirit, and practicing spiritual disciplines. 
They are participating in the reign of God, albeit in a different way
than Apostolics.  They are experiencing the reality of God's salvation. 
The Apostolic focus on obedience to Acts 2:38 has blurred their vision
so that they cannot see the salvation that others are experiencing. 
Salvation is more than obedience to a formula, it is a way of living in
the world for Jesus Christ.  I can, and do, question the beliefs and
practices of other Christians.  However, I cannot deny their faith and
their spiritual life.  I cannot say that they are not participating in
some way in the reign of God.  I cannot deny that they have experienced
God's salvation and are attempting to live life as God intends it to be
lived.

Because Apostolics are Christians and participate in the reign of God
with other Christians there exists the possibility for dialogue. 
Dialogue seeks to create understanding through communication and mutual
respect.  Through dialogue the stereotypes Apostolics and other
Christians have about each other can be overcome.  The great
commonalties of faith that Apostolics and other Christians possess can
be affirmed. Dialogue will also provide a forum where Apostolics and
other Christians can discuss their theological differences without fear
and condemnation.  

If the  Apostolic faith is biblical and reflects the reality of the
Pentecostal experience of Jesus why should Apostolics refrain from
dialogue?  In my opinion, dialogue with other Christians will create an
understanding of the sound biblical and theological basis for the
Apostolic faith.  Acceptance by other Christians may be a catalyst for
evangelism by providing greater opportunities for witnessing.

Dialogue does not mean compromise.  Apostolics will continue to affirm
the essentials of their faith!  This includes the importance of
baptizing and rebaptizing new converts in the name of Jesus Christ.  But
the presentation of the Apostolic faith will focus on the positive
proclamation of the gospel of Jesus Christ, not on  negative polemics
against the faith of other Christians.  

Dialogue does not mean the naive acceptance of that which is explicitly
outside of Holy Scripture.  The Biblical canon defines the limits of
Christian diversity.

This post began with pastoral overtones.  Sis. Lynne is involved in home
missions.  Sis.  Anneliese is burdened to "reach out" in a loving way to
others.  I know the desire of both of my sisters is to share their faith
with others that they might come to know Jesus Christ in an Apostolic
way.  This is my desire too!  This post was discussing how to present
the Apostolic faith we love and cherish.  My concerns are pastoral as
well as theological.  We can have a very good systematic theology but if
it does not correspond with the practical reality of our Christian faith
and life then it is of little significance.  It is not really Christian
theology.

Yesterday was a very exciting day for me. I went to the University of
the Pacific in Stockman, California to see my niece graduate with a
degree in International Studies.   I watched as professors paraded in
all of their academic regalia, made speeches lauding their academic
programs and students, and finally conferred academic degrees.  Smiling
faces, hugs, kisses, and tears were everywhere as proud families and
friends congratulated the graduates for a very important accomplishment
in their young lives.

And I had tears too.  As I watched  my niece embrace family and friends 
I couldn't help but think of the young lady she was only 5 years ago.  A
beautiful Pentecostal girl involved in a conservative  Apostolic
church.  Today she was receiving an undergraduate degree, not attending
any church, and engaged to a handsome young gentleman without any
Christian background.  What a transition she had made in such a short
time!  But why?  I am convinced that Apostolics do not just wake up one
day and say, "Today I will leave my Christian faith!"  Obviously,
experiences at College had raised serious questions about her Apostolic
faith which, even though she was attending one of the largest
conservative Apostolic churches in the United States, were not
sufficiently answered.  My wife and I were concerned that such a "crash"
would occur.  But our interaction with our niece were very limited by
her family.  They did not want her to learn that you could be Apostolic,
be tolerant, and acknowledge others as Christians.  She went to College
convinced that the conservative Apostolic faith was the only way. And
you had to embrace every doctrine or you were lost.  She had learned her
theology well. There was no possibility for the moderation of her
beliefs.  When she left the Apostolic faith she also left any form of
Christianity as
well. 

Sadly, the "faith collapse" of my niece is not unique.  The faith of
Apostolics collapses under the weight of what Apostolics are forced to
uncritically believe and practice.  The faith of Apostolics collapses
under the weight of Apostolic attitudes toward different Apostolics and
other Christians.  The Apostolic faith collapses when it does not
correspond to the spiritual reality  Apostolics are experiencing.

I pray that my presentations of the Apostolic faith will in some small
way lift the burden some Apostolics are carrying, prevent a "faith
collapse", and anchor them in the truth of the Apostolic gospel.