This is also false, however, I await you substantiating your claims. Should I hold my breath?
Hello brother; I had to chuckle over your statement. Those who know me well understand that I do not say anything I cannot prove. I am a firm believer in evidence-based faith. I recommend that being dismissive is probably not the best approach when responding to others, but I understand why some feel the need to respond that way. Nonetheless,
Although there are some allusions to the idea of the fullness of, the abundance of, and clothed with the Holy Spirit by the Apostolic Fathers, I prefer to go to some direct quotes from the post-apostolic fathers regarding timing for the Gift of the Holy Spirit. It will take many more posts to answer your comment. The first Church Father we will look at is Irenaeus.
Much of what I am writing, and will write in other responses, regarding the Gift of the Spirit being separate from being a believer comes from two books:
1) Renewal Theology, by Dr. J. Rodman Williams.
2) Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries, by Fr. Dr. Kilian McDonnel and Fr. Dr. George Montague.
Irenaeus (ca. 130-200):
Irenaeus, the first outstanding theologian of the early Church, in his
Against Heresies, writes variously about faith and the reception of the Holy Spirit, the laying on of hands, and gifts of the Spirit. First, Irenaeus, in several places, associates the reception of the Holy Spirit with the laying on of hands after initial faith. For example, in discussing Acts 8 (about the Samaritans), Irenaeus writes:
"their filling with the Holy Spirit, through the imposition of hands, those who believed in God through Him who was preached by them, namely, Christ Jesus" (Bk. 1, chap. 23
, Sect. l).
Also, in reference to I Corinthians 3:2 ("I fed you with milk, not solid food, for you were not yet ready for it"), Irenaeus writes:
"...the apostle had power to give them strong meat—for those upon whom the apostles laid hands received the Holy Spirit, who is the food of life—but they were not capable of receiving it, because they had the sentient faculties of the soul still feeble and undisciplined in the practice of things pertaining to God" (4, 38
, 2).
It is interesting to note in this latter statement that Irenaeus not only associates the reception of the Spirit with the laying on of hands upon believers but also views the Corinthians as incapable of receiving the Spirit because of their feebleness of soul and lack of discipline. Additionally, It should be noted above that in the mind of Irenaeus, a person could be a believer and still not have received the Holy Spirit.
Irenaeus immediately proceeds to draw a parallel with the situation of man at the beginning of creation:
"So, in like manner, God had power at the beginning to grant perfection to man; but as the latter was only created anew, he could not possibly have received it, or even if he had received it, could he have retained it" (ibid.).
The newly created, or re-created, man may lack the capacity for receiving and retaining the Holy Spirit: he is not yet ready.
As just noted, Irenaeus views the reception of the Spirit as having to do with man's perfecting (God's granting of perfection). In this same connection, a further statement of Irenaeus, referring to I Corinthians 2:6, is quite relevant:
"...[so] does the apostle declare 'we speak wisdom among those who are perfect,' terming those persons 'perfect' who have received the Spirit of God" (5, 6, 1).
Thus, in such ways, Irenaeus speaks of the reception of the Holy Spirit as a further stage beyond initial faith.
He believed that the reception of the Spirit comes through progress in faith:
"Men, if they do truly progress by faith toward better things and receive the Spirit of God, and bring forth the fruit thereof shall be spiritual" (5, 10, 1).
It should be clearly understood that only those who already have faith can progress in faith, thus, separating those who believe from those who receive the Spirit.
Indeed, the overall picture Irenaeus portrays is that of life as progress or process and the reception of the Spirit occurring within the movement of faith.
Finally, in reference to the gifts of the Spirit, Irenaeus immediately follows the words (quoted above) with:
"So does the Apostle declare 'we speak wisdom among those who are perfect,' terming those persons 'perfect' who have received the Spirit of God" adds, "and who through the Spirit of God do speak in all languages, as he used to speak. In like manner, do we hear many brethren in the Church who possess prophetic gifts (4, 6, 1)?
Noteworthy is the close connection Irenaeus makes between receiving the Spirit and speaking "in all languages" (reminiscent of Acts 2) and the way in which this leads to mentioning "prophetic gifts." Something of the wide range of spiritual gifts attested by Irenaeus may be gathered from another passage:
"For some do certainly and truly drive out devils, so that those who have been cleansed from evil spirits frequently both believe and join themselves to the Church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still heal the sick by laying their hands upon them, and they are made whole. Yea, moreover...the dead have been raised up, and remained among us for many years. And what shall I more say? It is not possible to name the number of the gifts which the Church throughout the world has received from God" (2, 32
, 4).
Blessings
