There is an saying that “our head knowledge must move to our heart” and while the trite saying does hold some truth within what I propose to talk about today is the opposite, or possibly if I may be so bold to link a Biblical idea to it “The Spirit guiding us into all truth.”(John 16:13) On more than one occasion over the past few months I have stumbled upon theological descriptions of things which I have by intuition or the guiding of the Holy Spirit known to be true. My response to these “discoveries” has been to praise God (after all is there anything more proper to do in such situations?) The most recent discovery comes today as I decided to do some nutting out of my position on charismaticism, this of course was prompted in part by James White’s topic on the Dividing Line from today ((https://www.youtube.com/watch?v=T-kc6iETGTI)) and so I looked up charismaticism in the systematic theology that I am going through, what caused me to exalt was the description here:
In the final analysis, whether the Bible teaches that the Spirit dispenses special gifts today is not an issue of great practical consequence. For even if he does, we are not to set our lives to seeking them. He bestows them sovereignly; he alone determines the recipients (1 Cor. 12:11). If he chooses to give us a special gift, he will do so regardless of whether we expect it or seek it. What we are commanded to do (Eph. 5:18) is be filled with the Holy Spirit (a present imperative, suggesting ongoing action). This is not so much a matter of our getting more of the Holy Spirit; presumably we all possess the Spirit completely. It is, rather, a matter of his possessing more of our lives. Each of us is to aspire to giving the Holy Spirit full control of his or her life. When that happens, our lives will manifest whatever gifts God intends for us to have, along with all the fruit and acts of his empowering that he wishes to display through us. It is to be remembered, as we noted earlier, that no one gift is for every Christian, nor is any gift more significant than the others.
Erickson, M.J., 1998. Christian theology. 2nd ed., Grand Rapids, MI: Baker Book House. pp 896-7
What I find most interesting about this position is that it is one that seeks to navigate through the extremes, for there is the indulgences of the heavily charismatic which to all outside (and especially myself) appear to be high on manifestations that appear to be of the Spirit but are lacking of the Fruit of his work in lives (let’s call this view the left) and the far opposite view which seeks to eliminate the working of the Holy Spirit at all (and this one the right). Both positions should be equally concerning because I think in both there is denial of what the work of the Spirit is. For those on the right one has to wonder whether we can truly claim salvation for this itself is a work of the Spirit (Eph 2:8-10, Rom 6:1-4, Heb 6:4, et al) this view could also lead one to think that one does not become like Christ through his life because this is the work of the Spirit in every believer. On the left because the summation of the Spirit’s work is tied to the miraculous manifestation I feel that often his Sanctifying work gets left by the wayside. I would like to join with Erickson in asking us not to propose to dictate to God what he can and can’t do, from what God has revealed to us through Scripture (and this is a miraculous work of the Spirit as well both the original inspiration, the subsequent dissemination, and the opening up of our souls as we come to place ourselves under it) his objective in the outpouring of his Spirit is in the building of his Church for his own Glory.