Friday, October 16, 2020

The Spirit of God using Christopher Columbus in 1 Nephi 13:12: Does it Necessitate Columbus was Regenerate?

 

 

And I looked and beheld a man among the Gentiles, who was separated from the seed of my brethren by the many waters; and I beheld the Spirit of God, that it came down and wrought upon the man; and he went forth upon the many waters, even unto the seed of my brethren, who were in the promised land. (1 Nephi 13:12)

 

The traditional interpretation of this prophecy is that this verse is speaking of Christopher Columbus. For the sake of this post, I will accept this interpretation, and even for the sake of argument, agree that the man was evil, a mass-murderer, and so forth. The issue I wish to address in this post is this:

 

Can the Holy Spirit use spiritually questionable, if not spiritually dead, people?

 

Firstly, one should note that the ordinance wherein one is confirmed with the gift of the Holy Ghost is not the same as being influenced by the Holy Ghost to do a particular task. One should not confuse the Holy Spirit influencing/guiding a person with their spiritual status, let alone conflate it with the ordinance we call Confirmation. Indeed, we believe the Spirit works in and through people, convicting them of the truth of the gospel, prior to their baptism and confirmation.

 

Secondly, the Bible alone presents many examples of the Spirit using people as instruments of God in "non-salvific" contexts.


For example, in Acts 10:44-48, we read the following:

 

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

 

Based on the above, some argue that, as Cornelius and his companions "received the Holy Ghost" (v. 47) prior to baptism, they were justified without this ordinance. However, as one fellow proponent of baptismal regeneration noted, and this ties nicely into our discussion, too:

 

Answer- Acts 10:47 does not say that Cornelius and his companions were justified without Baptism. Nothing there says that their sins were remitted or that they were “saved,” a phrase frequently used to describe those who have been justified by Baptism. The context of Acts 10 is dealing with receiving the Holy Ghost by receiving the gift of speaking in tongues, not having one’s sins remitted. Acts 10:47, therefore, is merely speaking of Cornelius and his companions having received the gift of tongues. The description “receiving the Holy Ghost” or “being filled with the Holy Ghost” is actually used to describe a person making a godly prophecy or receiving some spiritual gift. It does not necessarily mean that one has received the remission of sins. The following two passages are examples of the phrase “filled with the Holy Ghost” being used to describe a spiritual gift (prophesy, etc.), not the remission of sins.

 

Luke 1:41-42 “And it came to pass, that when Elizabeth heard the salutation of Mary, the infant leaped in her womb: and Elizabeth was filled with the Holy Ghost: And she cried out with a loud voice . . .”

 

Luke 1:67: “And Zachary, his father, was filled with the Holy Ghost, and he prophesied, saying . . .” (Peter Dimond, Outside the Catholic Church There is Absolutely No Salvation [2d ed.; Fillmore, N.Y.: Most Holy Family Monastery, 2006], 169-70, emphasis in original)

 

Further, we do know that Cornelius was not regenerated prior to meeting Peter.


In Acts 10:1-4, we read the following:

 

There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

 

In the above, Cornelius not only has a vision of an angel, but according to this angel, Cornelius’ devotion, alms, and prayers were received by God, not as dirty rags (or “menstrual garments” per the underlying Hebrew of Isa 64:6), but as a “memorial.” The Greek term used is μνημόσυνον mnēmosynon. This is a technical term in the LXX, often used in the sense of a memorial sacrifice or a placard used to perpetuate memory of a person or an event (in the Torah alone, see Exo 3:15; 12:14; 13:9; 17;14; 28:12, 29; 30:16; Lev 2:2, 9, 16; 5:12; 6:8; 23:24; Num 5:26; 17:5; 31:54; Deut 32:26). While this would may lead some errant commentators to think that this means that Cornelius was in a saved state at the time, he was not. As Kermit Zarley noted:

 

Luke has two decisive texts indicating Cornelius was not saved prior to meeting Peter. First, Luke says that soon after this Cornelius episode, “When Peter went up to Jerusalem, the circumcised believers criticized him, saying, ‘Why did you go to the uncircumcised men and eat with them?’” (Acts 11:2-3). Peter then related that Cornelius “told us how he had seen the angel standing in his house and saying, ‘Send to Joppa and bring Simon, who is called Peter; he will give you a message by which you and your entire household will be saved’” (vv.13-14).

 

Second, Luke implies that at this time in Jerusalem, Peter spoke to “the apostles and the believers” (Acts 11:1). Then Luke says regarding what Peter said to them, “When they heard this, they were silenced. And they praised God, saying, ‘Then God has given even the Gentiles the repentance that leads to life’” (v.18).

 

Thus, Cornelius was not regenerated-saved prior to hearing Peter preach. (Kermit Zarley, Solving the Samaritan Riddle: Peter’s Kingdom Keys Explain Early Spirit Baptism [Eugene, Oreg.: Wipf & Stock, 2015], 137)

 

The example of Cornelius and his companions, on its own, refutes such a naive reading of 1 Nephi 13:12.

Catholic apologist Karlo Broussard, in his discussion of water baptism, its efficacy, and Cornelius, provided many other examples which are apropos to our discussion:

 

Reception of the Holy Spirit doesn’t always indicate that salvation has been accomplished.

 

The challenge assumes that because Cornelius and his companions received the Holy Spirit they were saved. But receiving an outpouring of the Holy Spirit doesn’t necessarily mean someone is saved.

 

Consider, first of all, that the Spirit can be given for other things beside salvation. One such thing is artistic skill. For example, God fills Bezalel, son of Uri, with “the Spirit of God” (Exod. 31:3) “to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, for work in every craft” (vv. 4-5).

 

To others, God gave his Spirit to empower them with special strength as exemplified in the life of Samson (Judg. 14:6, 19; 15:14) and to empower for leadership (see Num. 27:18; Deut. 34:9; Judg. 3:10; 6:34; 11:29; 1 Sam. 11:6-7; 16:13-14).

 

Just as in the Old Testament God gave his Spirit for purposes beside salvation, it’s possible that in the New Testament God gave his Spirit to Cornelius and his companions for some purpose besides salvation.

 

The context of the passage seems to suggest this. We’re told that when the Holy Spirit fell upon Cornelius and other Gentiles present the “believers from among the circumcised who came with Peter were amazed because the gift of the Holy Spirit had been poured out even on the Gentiles” (v. 45). They knew this had happened because “they heard them speaking in tongues and extolling God” (v. 46).

 

It seems that God gave his Spirit in order to convince the circumcised what Peter had said at the outset of his speech in verse 34 that “God shows no partiality” and that “in every nation anyone who fears him and does what is right is acceptable to him.”

 

Matthew 7:22-23 provides another example of how having the outpouring of the Spirit doesn’t guarantee that someone is saved.

 

On that day many will say to me, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?” And then will I declare to them, “I never knew you; depart from me, you evildoers.”

 

To prophesy and cast out demons requires the power of the Holy Spirit. Yet according to Jesus, having such power doesn’t guarantee salvation.

 

Just because the power of the Holy Spirit falls upon Cornelius and his Gentile companions prior to baptism and empowers them to speak in tongues, it doesn’t follow that they were saved at that moment. Therefore, this passage doesn’t prove that baptism is not necessary for salvation. (Karlo Broussard, Meeting the Protestant Challenge: How to Answer 50 Biblical Objections to Catholic Beliefs [El Cajon, Calif.: Catholic Answers Press, 2019], 110-12, emphasis in original)

 

It should be clear that, allowing for Columbus to be the figure in view in 1 Nephi 13:12, does not mean he was regenerated. It just means that the Holy Spirit used him to carry out a specific purpose in the plan of God.


As an aside, as the topic of baptism and its salvific efficacy (one of my favourite topics to discuss), see, for e.g.:


Refuting Douglas Wilson on Water Baptism and Salvation

Baptism, Salvation, and the New Testament: John 3:1-7

Christ's baptism is NOT imputed to the believer