Except that you have rather boldly stated that you accept what people claim uncritically. When you say that you accept something as true unless there is reason not to accept it, that is an
uncritical acceptance.
Which means the prophecy of Joel was for nothing.
If you believe the point of Joel's prophecy was about dreams and visions, then perhaps. But that ignores Peter's understanding of the prophecy as pointing toward the coming of the Holy Spirit then and there on Pentecost. It is not dreams and visions, it's the coming of the Holy Spirit, that is important. Dreams and visions is incidental.
A careful analysis of the text shows that to be the case, in particular how it relates to the themes of the text introduced in chapter 1, and as a call-back to not only what St. John the Baptist said concerning Christ baptizing with the Holy Spirit, but also concerning the Johanine statements about the Paraclete. It also ought to be read in connection with the Spirit's activity in the Means of Grace, e.g. the preaching of the word, baptism, et al. Hence the Apostle St. Peter says "Repent and be baptized in the name of Jesus Christ, all of you, for the forgiveness of your sins and you will receive the gift of the Holy Spirit, this promise is for you, and for your children..." in response to which the text says about 3,000 of the pilgrims in Jerusalem that day received baptism and were added to the Church; and we can look to what is written in Ephesians 1:13, that "when you heard the word of truth, the Gospel of your salvation, you were sealed with the promised Holy Spirit". To which we can add Romans 10:17, "faith comes by hearing, and hearing by the word of Christ" in connection with "no one can say 'Jesus is Lord' except by the Holy Spirit" in 1 Corinthians 12:3.
Indeed, St. Paul's talk about charisms of the Spirit in 1 Corinthians 12-14, as well as Romans 12 is to be understood that the Spirit's work and activity is manifold. Great warnings are additionally given in these places concerning the charisms of the Spirit. Such that, as Paul says in Romans 12:3 "none of you ought to think of themselves more highly than another" and the Apostle's admonishments in 1 Corinthians 14 concerning good ecclesiastical order.
Dreams and visions aren't the point of any of this. The point of all of this is the reality of the Spirit via the activity of God's grace in corporate life of the Church of which we are individually members.
If it wasn't you wouldn't have mentioned it.
In hindsight I can see the problem of putting faith in such things. Hence why it was mentioned.
Scripture bids me to faith in the ordered and revealed activity of God: Word and Sacrament. I am under no obligation to believe unsubstantiated claims of private experience or private revelation. If that makes me incredulous--that's fine. Indeed, I believe in the wisdom uttered by Dr. Luther when he writes,
"
Accordingly, we should and must constantly maintain that God will not deal with us except through His external word and sacrament. Whatever is attributed to the Spirit apart from such word and sacrament is of the devil."
A deep and troubling error arose among the Radicals of the Reformation, such as Thomas Muntzer, which sought to go beyond Scripture, beyond God's ordered and revealed means of Word and Sacrament, to direct unmediated experience of God--a view known as Enthusiasm.
I.e. the attempt to experience and know the unmediated God, which is always folly. For God can not be directly known in His Hiddenness; but only in His Self-Disclosure. So that Christ says, "No one can come to the Father except by Me" and St. Paul can say that we have one Mediator, Jesus Christ. Only through the mediation of Christ, only through the externals of Word and Sacrament, do we receive the Spirit, receive faith, and have our life hidden in Christ with God. To seek God elsewhere and outside of this is to walk away from the light of Christ and to wander in darkness.
-CryptoLutheran