A couple of pages into the chapter on glossolalia, Stendahl uses a term that is key to Paul’s concerns about how the early Christians used this gift from the Spirit, and why the Church today must be mindful of practices that can potentially lead to ego-centric sensationalism. That word is ‘triumphalism’ (111).
But what is behind Paul’s concern about his disciples’ embracing charisms as they grow in their relationship with Christ? Take Corinth, for example: Paul is already dealing with a community of believers entrenched in proto-gnostic influences, which initially distort the Gentile Christians’ understanding of baptism and the Eucharistic celebration, while also promoting the ancient version of ‘new age’ ideas, such as gaining esoteric ‘wisdom’ and having elitist, privileged access to deeper spiritual truths (Soards 74, 75). On top of that, ‘super apostles’ later enter the picture and apparently grandstand their spiritual ‘power’ and ‘mystical experiences’ (2 Cor 12:1-9; Soards 84).
Paul, as he further deals with a sometimes polarized community of Corinthian Christians, is fine with the importance of spiritual gifts. However, he is also concerned about whether his disciples are being sincere to the gifts they have received (Stendahl 112) — or if they are engaging in, well, triumphalism. Paul is no stranger to glossolalia, even highlighting that he has the gift himself (1 Cor 14). However, when weighing glossolalia versus preaching the gospel within the community or while evangelizing non-believers, Paul remarks that “I would rather speak five words with my mind in order to instruct others than ten thousand words in a tongue” (1 Cor 14:18-19). Paul’s point here is that repentance and an authentic relationship with God must be at the forefront of Christian life (Stendahl 116).
Yet the early Christians also understand that they must allow the Spirit to work through them, and that they should not hide their convictions from the world. Although the gifts of the Spirit are first meant to strengthen the individual and not necessarily to virtue signal to the public, believers are to trust in the Spirit when they are persecuted or put on trial. For instance, although could have evaded trial before Caesar (Acts 25:11), he willingly stands trial because he knows that Spirit’s gifts will show him the right path to suffering for the “glory of the Church” and ultimately as a witness (martyr) to Christ (Stendahl 119, 120).
Nevertheless, it is still necessary to contrast being personally edified by the Holy Spirit gifts and using a gift such as glossolalia as a kind of spiritual trumpet to the world. In our modern day, particularly within charismatic movements, or when pertaining to Christians who live a deeply pious, charismatic life, it can be all too easy to put on what it looks like a theatrical display of spiritual ecstasy (Stendahl 120, 121).
The shrewd image that often comes to mind is of sweat soaked people muttering what can sound like gibberish, and as they sometimes jump up and down repeatedly like pogo sticks, or writhe around in convulsions on the ground. Perhaps these people are truly having an intensely ecstatic experience powered by the Holy Spirit — or perhaps it is a bit too over the top and can make non-believers laugh it off as just pure nonsense. Still, some Christians do appear to be so intimately connected to their relationship with God, including in a more relaxed manner, that they have the special gift of expressing a powerfully meaningful love for Christ.
Which leads to Stendahl’s point about the charismatic influence on modern day Christians: both non-charismatic and charismatic Christians can have a wonderful balance with one another. Those Christians who are more contemplative and reflective can learn to appreciate the raw emotion and enthusiastic joy that charismatics bring to piety and devotion, while charismatics can, in turn, appreciate how other gifts of the Spirit are lived out. Altogether, it makes for a community equipped to “receive and express the fullness of the Christian life” (Stendahl 122).
Overall, Stendahl is correct in the ‘both/and’ approach to charismatics and non-charismatics living out Christian life side-by-side. And though the gifts of the Spirit are prone to be misused, it should not deter any believer from receiving such gifts. As long as ‘triumphalism’ is not involved, Stendahl makes a solid case for why the fullness of belief also means the fullness of the Holy Spirit’s gifts.
Works Cited
Soards, Marion L. The Apostle Paul: An Introduction to his Writings and Teaching. Paulist Press, 1986.
Stendahl, Krister. Paul Among Jews and Gentiles. Fortress Press, 1976.