Two Impulses
Generally speaking, we can identify two distinct impulses guiding the thought and activity of a significant number of churches and church movements today. The first centers on the cross as its defining principle and follows traditional Protestantism in that regard. This impulse can be observed most characteristically in the evangelical movement and regularly places emphasis on repentance and faith in Jesus, forgiveness of sin, and corresponding discipleship and spiritual growth. The second identifies with the Spirit and is clearly expressed in the charismatic movement, which has grown into a global phenomenon over the past century. Key motifs include spiritual gifts, experiential encounter with God, God's presence, revival, and power.
Again, these are generalizations. These two impulses are certainly not in opposition to one another and many churches and church movements lie along the spectrum with varying degrees of emphasis on one or the other. Both are obviously invaluable and should be applied together. But this is not so straightforward in actual practice. While some overtly try to reconcile the two, such as, for example, so-called Reformed charismatics, many still tend to prioritize one to the relegation, and in some cases rejection, of the other. Moreover, it is naturally difficult for people to focus intently on two points of emphasis. How then can we reconcile and integrate these two seemingly discrete impulses in a way that is theologically accurate but also practically applicable? How can we formulate a single, workable principle that includes both the cross and the Spirit?
A Devotional Solution
Rather than attempting a theological formulation, I will seek a solution from devotion, which I believe can clue us in to how the cross and the Spirit interact within a single exercise of faith. I have found in my experience that the Spirit confirms faith in the cross. To elaborate, when I engage with the cross by faith and repentance, trusting in the forgiveness of sins and gift of righteousness provided in Christ’s redemptive work, then the Spirit acts in that instance to confirm that the gospel I am believing in is indeed true and efficacious for my salvation. Put another way, the gift of the Spirit is God's "yes" to my repentance and faith in Christ. Through inner conviction, joy and peace, freedom from sin and oppression, miracles, and other means, the Spirit seals our faith and authenticates the good news about Jesus.
This dynamic between faith in Christ’s work on the cross and the Holy Spirit can be repeatedly seen in Acts, where new believers are filled with the Holy Spirit upon receiving the apostles’ proclamation of forgiveness and salvation in Jesus. Testimonies of conversion in general seem to follow this pattern. Repentance and faith in Jesus are typically accompanied by experiences of joy, freedom, and new life, without which conversion does not seem complete. Moreover, this interaction between faith and the Spirit continues after conversion. Paul makes this point when he questions the Galatians: “Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? . . . Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?” (Gal 3:2-5). The activity of the Spirit remains contingent on faith in the gospel throughout the course of one’s discipleship.
Within this scheme, the Spirit seems ancillary to the cross. I am inclined to think so. I concur with Paul that “of first importance” is Christ’s death for our sins and his resurrection (1 Cor 15:3-4). However, that does not make the Spirit any less necessary or important, for he is given to confirm and solidify trust in Jesus’ saving work. This is the context for the activity of the Spirit, which is crucial as there have been many cases of misapplying the gifts of the Spirit for purposes tangential or even contrary to the way of the cross. Conversely, there are some who employ the language and forms associated with the cross but have not the life and power of the Spirit and thus would do well to consider if they are encountering the cross of Christ at all.
The Third Reformation
The Reformation that began in 16th-century Europe brought to the forefront of the church’s consciousness, among other important things, the gracious gift of justification purchased for us by Christ on the cross, received by faith. Now, if we had to designate a “second Reformation,” I would easily give that title to the charismatic movement. Though not officially titled as such (probably for good reasons),1 it is the only historical movement that can compare to the Protestant Reformation in scope and impact with a key doctrinal focus. For our purposes here, then, we can view it loosely as a second Reformation and proceed to conjecture what a third Reformation might look like.
If the theological concerns of the first Reformation can be represented in the cross and if the Spirit is the central feature of our proposed second Reformation, then what would be the theological priority of the third? I would suggest the return of Jesus, or, to use a more formal and general term, eschatology. The historical lack of emphasis given to the second coming and its relative position to the cross and the Spirit as theologically subsequent make it, in my opinion, an excellent candidate. Furthermore, I believe that any proper discussion of eschatology requires an appropriate treatment of Israel, also a historically neglected topic. If we are to follow in the spirit of the Reformation's commitment to the authority and centrality of the word of God, then what better biblical subject to recover than Israel, for nothing else holds such prominence in the Bible relative to the little attention that has been given to it. Thus if we were to have a third movement comparable to the Reformation and the charismatic movement, I would envision it to entail a renewal and restoration of eschatology in the mind and practice of the church, and with that also a restoration of the centrality of Israel in not only eschatological vision but also redemptive history as a whole.
Finally, since we formulated a working model that integrates the cross and the Spirit, we should consider how the return of Jesus might be incorporated as well. Throughout the Scriptures repentance is framed in light of future judgment. For example, Paul declares, “God now commands all people everywhere to repent, because he has set a day when he is going to judge the world in righteousness” (Acts 17:30-31, CSB). Likewise, the cross secures eschatological salvation: “Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life” (Rom 5:9-10). Meanwhile, the Holy Spirit is understood as a “guarantee,” “seal,” and “firstfruits” of our future inheritance (Eph 1:13-14; 2 Cor 1:22, 5:5; Rom 8:23). The Spirit is also described as the one “by whom you were sealed for the day of redemption” (Eph 4:30). Thus eschatology actually rounds out our model. Rather than an additional emphasis that further divides our focus, the second coming is another point at which the cross and the Spirit can find unity as both look forward to and prepare for it.
1 The charismatic movement is actually a legitimate outworking of the Protestant Reformation, in particular the holiness tradition. It follows the Reformation's principle of continuously self-reflecting and adapting in accordance with the word of God and thus represents an additional phase in that ongoing process. Moreover, the unique circumstances surrounding the Protestant Reformation contributed to its name—it was a major reform movement in contention with the Catholic Church. In contrast, as a renewal movement within Protestantism the charismatic movement can hardly be considered a reformation of the Protestant tradition.