Recontextualizing the Holy Spirit Baptism

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RECONTEXTUALIZING

THE HOLY SPIRIT

BAPTISM

by

John C. Douglas

A paper originally presented in fulfillment of

ST790 Independent Study in Theology to Dr. Gordon Lewis Professor of PhilosophicalTheology at Denver Conservative Baptist Seminary in 1991.

SAGE RESOURCES

PO Box 196, ParaparaumuNew Zealand


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CHAPTER ONE

INTRODUCTION: WHY A STUDY?

In recent years Classical Pentecostals1have seen a

growing shift of Biblical emphasis, in their perspectives

relating to what has long been considered, the "Pentecostal

Distinctive".2

Their historic position concerning the baptism

of the Holy Spirit is held as a systematic theology, initiated

through an existential awareness.

The modern or twentieth century Pentecostal

movement has grown from a backroom or downtown operation

to a part of the total evangelical church scene. It is no longer a

minority group in world Christianity.3

It is now seen to be

between David Moberg's third and fourth stages of life cycle4

those of "the stage of maximum efficiency" and "the

institutional stage. This understanding which has emerged

through practices of healthy self-study', leads to seeking an

intellectual basis for actions.5

1This is a term applied to the older established Pentecostal

denominations in America and the United Kingdom. E.g. Assemblies of

God; Pentecostal Holiness Church; Apostolic Church of Great Britain, Elim

Church, etc.2This has been used as "in-house" terminology for the Baptism of

the Holy Spirit.

3Present estimated membership/participation 200,000,000.

"Newsletter of the Society of Pentecostal Studies Fall, 90.

4David Moberg, The Church as a Social Institution (Englewood

Cliffs: Prentice-Hall, 1962), pp.118-125.

5

Ibid. pp.118-125.


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The Reasons for a Fresh Look

The impacts of a present rapid growth of literate

Pentecostal scholarship, the residual effects of the CharismaticRenewal of the mid nineteen-sixties to seventies, combined

with recent Luke/Acts studies, and the united effects of a shift

of hermeneutics from Existential Biblicism to Biblical

Existentialism. All these influences call for new definitions of

what Holy Spirit Baptism means in fourth generation

Pentecostalism. One of the newer Pentecostal scholars,

Howard M. Ervin, when writing his work on "Spirit Baptism: a

Biblical Investigation" prefaces his study by asking;

"There were, in addition, other pressing considerations. Would this

consistent application of a traditional grammatical-historical

exegesis really support a Pentecostal hermeneutics? Or did the

immediacy of the experience of Spirit-baptism involve subjective

interpretative categories that resisted a consistent application of

contextual exegesis? It was a charge frequently made that the

experience dictated the exegesis. it soon became apparent,however, that while the experience informed the exegesis, it was

the hermeneutics that dictated the exegesis, a fact overlooked by

both sides in the controversy.6

While Ervin was writing partly as a polemical response to the

works of James Dunn7

and others, he voices the fresh attitude

of Biblically investigating the foundational theology of

Pentecostalism.

6Howard M. Ervin, Spirit Baptism: A Biblical Investigation.

(Peabody: Hendrickson Publishers, 1987), pp.viii-ix.

7James D. G. Dunn. Baptism in the Holy Spirit. (Philadelphia:

Westminster Press, 1977). Originally published as, "Baptism in the Holy

Spirit as a Re-examination of the New Testament Teaching on the Gift of

the Spirit in relation to Pentecostalism today. (London: SCM, 1970)


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The Research Task and Question

The biblical teaching, historic data, current papers, books

and dissertations should be studied in an integrative model todiscern; "what should be the current viable doctrine of

Pentecostals concerning the Holy Spirit baptism?"

Considerations, Methodology and Limitations

In this study special emphasis should be given to; 1)

The questions of consequence and subsequence concerning the

time of reception of Spirit baptism, 2) whether the purpose of

Luke, in Luke 3:16, is primarily soteriology or pneumatology

when recording John the Baptist's statement of the Holy

Spirit's person and work, and 3) the nature of changes Mainline

Pentecostals may need to consider in their stated doctrines and

ensuing practices.

The focus is on those Pentecostals who are eitherdenominationally organised or who have commented on the

subject from the perspective of scholarship, the following

limitations will be applied:

1. Works from groups or persons that are considered asindependent or fringe will not be considered.

2. Non-scholarly works (or opinions) will not be a majorconsideration.

3. Catholic Pentecostalism will not be considered in depth.4. Only published or publicly presented papers will be

considered.

5. No work after 1st January 1991 will be considered.


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6. The biblical data and the doctrinal statements of theClassical Pentecostals and Pentecostally interested scholars

will be the main consideration.

7. Alternative views in the Christian church will beconsidered primarily in the Apologetic section.

8. Lewis and Demarests Integrative Theology Model willbe applied as the studys essential methodology.8

Terms Relating to the Study

The following terms relate to the meanings as applied through

them to the aspects of this study.

TERM BEING USED DEFINITION

BAPTISM

This is based on the model of immersion baptism in water,and refers to immersion into either the agency of water, the

person of the Spirit, or the Body of Christ. Baptism is

always treated as a non-repeatable experience.

COMMUNITY

A group of people who are formed into a body, which hascommon interests or Purposes. Essentially groups ofChristians who experience the `Baptism of the Spirit' in thehistorical accounts in Acts.9

8Gordon Lewis and Bruce Demarest present a theological method that

integrates historical, biblical, systematic, apologetic, and practical perspectives(Integrative Theology in 3 volumes. Grand Rapids: Zondervan, 1996). Theirthoroughly evangelical approach offers a comprehensive approach to doingevangelical theology. The steps of their model are (1) stating the problem, (2)historical hypotheses, (3) biblical teaching, (4) systematic formulation, (5)

apologetic interaction, and (6) relevance for life and ministry

9

Acts 2:1-13; 8:14-19; 10:44-46; 19:1-7.


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TERM BEING USED DEFINITION

EMPOWERINGThe activity of the Spirit in bestowing power and authority

to believers for an end or purpose.

EVIDENCE

Observable data serving as an indication or proof ofsomething, related in this study to the recorded observationsof speaking in tongues or prophecy, by those receiving the

Spirit on three occasions in Acts.10

FULLNESS

The gift of the Spirit. In Pentecostal terminology, "having

the fullness, generally refer to one who has received the"Baptism of the Spirit", with the observable evidences ofspeaking in tongues or prophesying.

FILLING The experience of one's initial reception of the Spirit.

INDIVIDUALA single person and the experiences that are particularly

related to that person.

Figure 1.1 - Terms as used in the study

Review of the Literature

The literature was reviewed as listed in the

bibliography. This covering works on historic data,

denominational systematic theology, biblical studies, current

papers, articles, and dissertations. This was augmented withsystematic theologies and position papers from the major

Pentecostal Denominations in the United States of America

and Great Britain.

10

Acts 2:1-13; 10:44-46; 19:1-7.


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CHAPTER TWO

HISTORICAL EXPERIENCE

AND FORMULATION

Belief in the baptism of the Holy Spirit must not be

understood in a speculative context of existence. For it is

founded in the Scriptures and historic experiences of

Christians. Those who lay claim to this experience see its validroots to be found in the words of Jesus

11. The Scriptures have

been used to exegete the experience and the experience to

exegete the Scriptures. Consequently it has often been the

subject of double context.

The following survey seeks to trace the contextualization

and teaching of the practitioners of the baptism in the HolySpirit from the Apostolic Age, to the twentieth century

Pentecostal movements.

The Experience in the "Apostolic Age"

This rests primarily in the Biblical records of Acts.12

The company of the disciples, while waiting between the

ascension of Jesus and the day of Pentecost of Acts chaptertwo, had been conditioned to act in response to the last

direction given them by Jesus.13

The coming of the Spirit

11John 14:16,26; 15:26; 16:7; cf. 7:39

12Acts 2:1-13; 8:14-19; 10:44-46; 19:1-7.

13

Luke 24:49; Acts 1:4-5; cf. Acts 1:12-26.


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upon them declared by Jesus would "clothe them with power

from on high".14

They would "receive power after the Holy

Spirit had come upon them ... that they would be His witnesses

... from Jerusalem ... to the remotest part of the earth".15 Thepromise was received in the context of the teaching of Jesus in

His last discourse.16

The outpouring of the Spirit upon the disciples in the

second chapter is preceded by the signs of; a violent rushing

wind that filled the house where they were, and tongues as of

fire distributed upon each one of them. Then they were all

filled with the Spirit. This reception of the Spirit was then

accompanied by each individual beginning to speak with other

tongues under the influence of the Spirit.17

The first occurrence of tongues drew the attention of

those who were in Jerusalem, a group composed of native

Hebrews and Proselytes gathered for the festival. The impact

for them was hearing the "Mighty deeds of God, spoken in thenative tongues of their birth".

18In response to their

bewilderment and questioning, Peter declares through a

synopsis of the prophet Joel, and two sections of the Davidic

Psalms, an apologetic connecting the experience they

witnessed with the purpose of God in Jesus Christ.19

He

concludes by charging them with complicity in the death of

14Luke 24:39

15Acts 1:8

16John 14:1-16:26

17Acts 2:4

18Acts 2:11

19

Acts 2:14-36 cf. Joel 2:28-32; Psalm 16:8-11; 110:1


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Jesus, and calling on them to repent and participate in the

promise of redemption and the gift of the Spirit.20

The second experience of the reception of the Spirit isin the eighth chapter, following Philip's evangelistic preaching

in Samaria. Those who received the message concerning "the

kingdom of God, and the name of Jesus Christ;21

were

baptised in water. This preaching had been accompanied by

signs and great miracles.22

When the Apostles at Jerusalem

heard of the reception of the "word of God", they sent Peter

and John, to pray for them to receive the Spirit.23

When Peter

and John laid their hands on the Samaritan believers they

received the Spirit. This reception was witnesses by Simon

(the sorcerer), and he sought to buy from the apostles the

authority to impart the Spirit by the laying on of his hands.24

The reason the apostles, John and Peter came is, while the

Samaritans had received and been baptised in the name of

Jesus, "He (the Spirit) had not yet fallen upon any of them.25

The third experience is the visit of Peter to the house of

Cornelius in chapter ten. He began his message drawing on

their existing knowledge of Jesus ministry from the baptism of

John, His anointing with the Spirit, preaching and miracles,

death on the cross at Jerusalem, and resurrection of which he

20Acts 2:37-40

21Acts 8:12

22Acts 8:13

23Acts 8:14-15

24Acts 8:17-19

25

Acts 8:16


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was one of the witnesses.26

He then declared the primary

purpose of his preaching at Jesus command; that they should

through belief, receive the forgiveness of sins.27

While

continuing to speak to the company, the Spirit "fell" on allthose who were listening, and they began to speak in

tongues.28

This was witnessed by some 'orthodox'

(circumcised) believers who had accompanied Peter, who drew

the comparison between their experience, and what was taking

place in these Gentiles. They related this experiential

connection when recounting the incident to the brethren at

Jerusalem.29

The last recorded experience of Acts is in chapter

nineteen, some twenty-one years after the initial events of

chapter two. Paul in Ephesus contacts a group of disciples who

were still following in the prophetic expectations of the

Baptist. Upon questioning them as to their experience of the

reception of the Spirit, state they are unaware that the Spirit

had been given.30

He continues to instruct them throughdrawing the difference between John's baptism as related to

repentance, and Jesus' baptism to belief. They believed the

message concerning Jesus, received baptism in water, and then

Paul laid his hands on them for the reception of the Spirit. This

reception was accompanied by their speaking with tongues and

prophesying.31

2625Acts 10:31-41

2726Acts 10:42-43

28Acts 10:44-46

29Acts 10:47-48 cf. 11:15-18

30Acts 19:1-2

31

Acts 19:6


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The epistles give neither accounts nor teaching relating

to the reception or baptism of the Spirit. They do give

instructions and exhortations relating to the practice ofspeaking in tongues, prophesying and the laying on of hands

by leaders.32

The "Post Apostolic" Experience

The Post Apostolic period does not major on the

experiences of reception of the Spirit; it gives many records of

the gifts of the Spirit, particularly prophecy, and the prophetic

office. Ignatius said in his farewell epistle to the Philadelphian

church, "although some would have deceived me, yet the

Spirit, being from God, is not deceived ..." as he spoke of the

revelation he had concerning the divisions that would come

among them as a church".33

Justin Martyr in his 'Dialogue

with Trypho the Jew' wrote, "the prophetic gifts remain even to

this day".34

Polycarp was defined as a 'prophetical teacher'whose words were fulfilled.

35Irenaeus testimony is clear

when speaking of expressions associated with the fullness of

the Spirit:

32Romans 12:6; I Corinthians 12:1-11,12-31; 13:1,8: 14;1-33,39-

40; I Thessalonians 5:10-20; I Timothy 4:14; Hebrews 6:2.

33Excerpted from a major Irvingite treatise by Robert Norton,

"Neglected and Controversial Truths, with a Historic Review of Miraculous

Manifestations in the Church of Christ. (London: 1839), p.342. Cited in

"The History of the Charismatic Movements in New Zealand, by James E.

Worsfold. (Bradford: Puritan, 1974), p.1.

34Ibid. pp.342-3.

35

Ibid., p.342


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"The true disciples of Jesus Christ ( ) receiving favours

from Him, perform works for the benefit of other men, as every

one hath received the gift from Him. For some cast out devils.

Others have the knowledge of things future, and visions, andprophecies. Others are laying hands on the sick, and restore their

health. Also as we have said before, even the dead are raised, and

have continued with us for many years." And again, "And also as

we hear many brethren in the church having prophetical gifts, and

speaking by the Spirit all kinds of tongues, and revealing the

secrets of men for profit, and expounding the mysteries of God".36

Ante Nicean Fathers and writers (before 325AD)

namely, Tertullian, Hippolytus, Novatian, Cyprian, Origen,Dionysis of Alexandria, Eusebius, Pachomius, Athanasius and

Marcius speak of the existence of some or all the following

evidences of the activity of the Spirit. Miracles, healings,

prophecies, tongues, exorcism, interpretation of dreams, or

enumerate lists of the gifts of the Spirit.37

The 'thread' of the manifestations of charismata is seen to

continue throughout history, though often thin and isolated,nevertheless unabated.

38Not all the 'Fathers' encouraged the

expectation of public manifestations accompanying the

reception of the Spirit. Augustine saw tongues and similar

evidences, "adapted to the time", considering them to belong in

the centuries before himself. Though he did teach the

36Ibid., p.343

37Ronald A. Kydd, "Charismata to 320AD, (Doctoral Thesis:

University of St. Andrews), cited in "The Holy Spirit: A Pentecostal

Interpretation" by L. Thomas Holdcraft, (Springfield: GPH, 1979), pp.138-

140.

38L. Thomas Holdcraft, The Holy Spirit: A Pentecostal

Interpretation (Springfield: GPH, 1979), pp.140-142.


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reception of the Spirit was to be an event subsequent to

conversion and baptism with water.39

Some of the Ninetieth Century Experience

The major contributor in the early ninetieth century is

Edward Irving. A Scottish-Presbyterian minister, he became

convinced of he was to function as a prophet and priest. From

his study of the accounts of the early church, he believed the

church having left the ministries of Ephesians chapter four,

was left to its own devices by the Holy Spirit. This belief he

linked to prophetic and apocalyptic views also espoused by

Henry Drummond.40

From the background of his anticipation

of the outpouring of the Spirit, and the restoration of the

`neglected ministry gifts' he embarked on preaching tours in

Scotland in 1828-30. It was during these travels, early in

1830, parishioners near Glasgow began to receive the Spirit

accompanied by speaking with tongues glossolalia).41

The

Catholic Apostolic Church later developed a 'theology of thecharismata' after Irvings' death in 1834.

In the latter half of the century there was an increasing

emphasis placed on the work of the Spirit in the life of

Christians. Holiness and 'deeper-life' teachers not only

preached publicly concerning experiences with the Spirit, they

emphasised the term, Baptism of the Spirit". Some of their

themes are be seen in their writing. A. B. Simpson speaking

39Ibid. p.95.

40"Edward Irving" by David Bundy in "Dictionary of the

Pentecostal and Charismatic Movements" ed. Stanley Burgess, et. al.,

(Grand Rapids: Regency, 1988), p.470-471.

41

Ibid. p.471.


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of, "The Twofold Work of the Spirit in the Life of Christ",

says;

"First, He was born of the Spirit, then He was baptised with theSpirit, and then He went forth to work out His life and ministry in

the power of the Spirit. But 'He that sanctifieth and they that are

sanctified are all of one'; so in like manner we must follow in His

footsteps and relive His life. Born like Him of the Spirit, we, too,

must be baptised with the Spirit, and then go forth to live His life

and reproduce His work."42

R. A. Torrey, on the subject, but now in relationship to

believers;

It is evident that the baptism with the Holy Spirit is an operation

of the Holy Spirit distinct from and additional to His regenerating

work ... A man may be regenerated by the Holy Spirit and still not

be baptised with the Holy Spirit. In regeneration, there is the

impartation of life by the Spirit's power, and the one who receives

it is saved: in the baptism with the Holy Spirit, there is the

impartation of power, and the one who receives it is fitted forservice ..."43

Continuing the theme, Andrew Murray, writes;

"To the disciples, the Baptism with the Spirit was very distinctly

not His first bestowal for regeneration, but the definite

communication of His presence in power of their glorified Lord.

Just as there was a twofold operation of one Spirit in the Old and

New Testaments, of which the state of the disciples before andafter Pentecost was the striking illustration, so there may be, and in

the majority of Christians is, a corresponding difference of

experience..... When once the distinct recognition of what the

indwelling of the Spirit was meant to bring is brought home to the

soul.... the believer may ask and expect what may be termed a

42Dr. A.B. Simpson. - p.59.

43

Dr. R.A. Torrey. - p.60.


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baptism of the Spirit. Praying to the Father.... he may receive

such an inflow of the Holy Spirit as shall consciously lift him to a

different level from the one on which he had hitherto lived... The

desire is growing among God's people to have nothing less than

what God meant by His promise of a baptism with the Holy Ghost

and with fire."44

This emphasis contributed to the ground-swell of 'seeking'

that emerged in the twentieth century at Topeka, Kansas, and

in the Welsh Revival.

Experience and Formulation in British Pentecostalism

In 1904-5 there was a "visitation of God" known

historically as "the Welsh Revival". During this time

thousands were converted and many evidences were given of

the power of the Holy Spirit.45

Many of its founding leaders of

British pentecostalism were converted to Christ in those

years.46

While the experience of the outpouring of the Spirit

with the evidences of tongues and prophecy had beenevidenced in the United States, was for the first time in the

twentieth century, seen in Great Britain through this revival in

Wales.47

An early opposition to these manifestations came from

orthodox Christianity in this outpouring. Such opposition did

not diminish the spread of healings, speaking in tongues with

their interpretation, and prophesying. Those who were

44Andrew Murray. - p.60-61.

45T. N. Turnbull, What God Hath Wrought. (Bradford: Puritan,

1962), p.13.

46Ibid. p.17 and Pentecostal Dict., p.16, 259-60,882.

47

Pentecostal Dict., p.881-82.


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experiencing these "blessings of the Spirit" saw the opposition

to be based on the ignorance of their opponents concerning the

teaching of the Scriptures in these matters.48

The earlier leaders in the movement of the revival were

more practitioners than teachers and systematic theologians.

The teaching is recorded by those who entered ministry in the

twenties, and having direct contact with the original "Fathers".

W. A. C. Rowe of the Apostolic Church covers the main points

of doctrine.

"What is the nature of the Baptism of the Spirit and what is it

for?"

"It is a special "coming upon" of the Holy Spirit Himself (John

7:39). This does not mean that a true believer who may not have

received the Baptism has not been given some measure of theHoly Spirit. There can be no New Birth, except by the agency of

the Holy Ghost (John 3:5). Also this fact can be seen in John

20:22. Servants of God in the Old Testament enjoyed remarkableexperiences of the Holy Spirit. This "coming upon" or Baptism of

the Spirit was a blazing fire (Matthew 3:11 and Acts 2:3). The

Holy Spirit is the Spirit of Burning. This Baptism was

power..."Ye shall receive power, after that the Holy Ghost is come

upon you" (Acts 1:8). Power for what? Power to witness for the

Lord. The whole of Acts underscores this. Burning witness and

bold preaching! They key verse of the book, Acts 4:33, sets this

out in marked fashion. Thus the Baptism is for service. As it is a

Baptism of fire, as well as of power, it must have a purifying andsanctifying effect. There is a mistaken idea that only sanctified

believers can qualify for the Baptism and many have stumbles on

seeing immature Christians enjoying the blessing, even though

there may be evidences of the carnal nature in their lives. It must

be remembered that in the instances given, the baptism of the Holy

Spirit was received as a gift at the beginning of their Christian

48

Turnbull. p.13.


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pathway. This blessing was not something earned and a kind of

crown upon a mature, sanctified life when well advanced on the

road with the Lord."49

"What is the clear sign of this event?"

This is, undoubtedly, the most controversial point. We stand

with the majority of the great Holy Ghost Movements and baptised

believers the world over, who, during the last fifty years, have

received this mighty visitation. Of course, every seeker desires

some Scriptural sign that they can be positive that they have

received the promised Gift. We unhesitatingly say, on the basis

of the Word of God, that there is only one answer. The only

definite initial sign, about which there can be no question, is the

sign of speaking with other tongues, as the Spirit

(gives)...utterance" (Acts 2: 4). The pattern case of the initial signof tongues appears to be clinched beyond all reasonable doubt

when Peter was convinced that the Gentiles had received the

Baptism when he declares "For they heard them speak with

tongues, and magnify God" (Acts 10: 46). Evidently "speaking

with tongues" was the implicit sign as far as Peter was concerned.What more absolute authority could be given? We have not said

that there is no other sign of the Baptism. Some say there may be

other initial signs, while others declare that there are such. All

this, however, is a large arena of argument and speculation with no

Scriptural verification. While we do not assert that a person may

not receive the Baptism of the Holy Spirit without the initial signof speaking with other tongues; yet we steadfastly maintain that

no one can testify with Scriptural certainty that they have received

the Spirit in this manner unless they can say they have spoken with

"other tongues." Of course we realise that there are other signs of

the Spirit-filled life such as, say, the Fruit of the Spirit may betermed signs or indications of the Spirit's abiding within. Butthere is but one positive, Scriptural, initial sign " speaking with

other tongues" as the Spirit gives utterance."50

49W. A. C. Rowe, One Lord, One Faith, (Bradford: Puritan,

ca1958), p.134.

50

Ibid, p.134-135.


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"Preparation of Power"

Many amongst those who have received this blessing are inclined

to think and testify of the experience as a goal, rather than agateway: in fact, it is a special phase of divine preparation of the

power of the Spirit. It gives the soul the first deep and

overwhelming taste of the supernatural; the Holy Spirit floods

into and overflows the outer court of the body of man. It is the

beginning of an experience of the most intimate nearness of God

in ecstasy and power".51

The Baptism is a special enduement of power to witness

for Christ. He is the believer's courage and boldness (Acts 1:8). We read many times in the Acts, of the Apostles and

disciples speaking boldly for the Lord (Acts 4: 8). They even

rejoiced in persecution (Acts 5: 41), and no matter what

pressure was brought to bear upon them, the were

"incorrigible" in the best sense of the word. The vacillating

Peter at the trials of Jesus became the audacious preacher of

the triumphant Christ. The whole Church shared in thatmarvellous baptism of power".52

Although the Baptism of the Spirit is primarily and

experience of power, rather than sanctification, it does bring its

fiery energisings of desire toward the life of greater holiness.

Also, it provides the warmth of God in drawing out to

fructification the seed potentials of the imparted life of

Christ".53

51Ibid. p. 137.

52Ibid. p. 138.

53

Ibid. p.140.


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Donald Gee of the Assemblies of God, writes concerning the

Baptism of The Holy Spirit;

"To most of us, this has been a perfectly distinct experience fromour conversion, and to this agrees the clear testimony of the

Scriptures - Acts 8: 16; 9: 17; 19:2, etc. The instance of Cornelius

(Acts 10: 44) remains as a blessed proof that it is possible for God

to sweep a new convert instantly into the fullness of the Spirit; but

in actual fact this is the experience of very few. When you are

baptised in the Holy Ghost you know it, and need no one to

acquaint you with the fact; bless God, you will soon be

acquainting them. When you are baptised in the Holy Ghost, God

touches you and for ever after in your life you know God touched

you, and that He lives. In the final analysis, the Baptism in the

Spirit is not a doctrine but an experience, and the rest of whether I

have received is not a cleverly woven doctrine that will include mewithin its borders, but whether I know the experience in burning

fact in heart and life".54

The teaching of the British Pentecostals is homogeneous

in matters concerning the time of believers' reception of the

Spirit to be subsequent to conversion. The definite expectationthat evidences will accompany this reception, the purpose is

empowering for evangelism and world mission, and the

experience does not grant the believer "Entire Sanctification".

Their diversity emerges in the statements of the nature of the

evidence. The Assemblies of God hold to "the initial evidence

of speaking in tongues", while the Apostolics say it is "with

signs following".

Experience and Formulation in American Pentecostalism

The American experience of Pentecostalism comes from

the roots of Charles F. Parhams' experience in Topeka, Kansas

54Donald Gee. Pentecost. (Springfield: GPH, 1932 reprint, 1969),

p.20-21.


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in 1901. Formerly a Methodist preacher, he embraced holiness

teaching and the message of divine healing in 1891, and after a

time of pastoring a Methodist Church founded the Beth-el

Healing Home at Topeka in 1898. A growing conviction of animmanent "Latter Rain" outpouring of the Spirit led him to

found a Bible School in 1899. It was from this milieu one of

the students, Agnes Ozman received the Spirit with the "sign"

of speaking in tongues on January 1, 1901.55

There were other experiences of the reception of the Spirit

evidenced by speaking in tongues, the most prominent is the

'Azusa Street Experience'. In 1906 a black ex-Holiness

preacher, William J. Seymour who had been a student under

Parham, became the leader of a new endeavour, the Azusa

Street Mission in Los Angeles. Seymour and those with him

enjoyed an outpouring of the Spirit that had services

continually for three years. The schedule of services was three

per day. Their focus was worship, prayer and seeking the

baptism of the Spirit, rather than preaching. In America todayat least twenty-six out of approximately forty of the

Pentecostal denominations whose origins are available for

study, trace their roots to Azusa Street.56

The development of Pentecostal churches from that

point gradually led to the formation of the 'denominations' that

joined together to promote evangelism, foreign missions, set

standards for the ordination of ministers, explore the potentialof Sunday School, sponsor Bible Institutes, and establish

common statements of sound doctrine for the preservation of

truth.

5554Pentecostal Dict., p.31-32.

56

Holdcraft, p.105-6.


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Much of their doctrine was common belief, often held by

practice and 'private interpretation' of the Scriptures. Various

streams of thought contributed to the Pentecostal diversity,often leading to doctrinal statements that were 'conflations and

compromises to keep everybody on board' in the new

movements.57

When it comes to the doctrine of the Baptism of the Spirit,

some of those connected with the roots of these movements,

became their systematic theologians. Ernest S. Williams of the

Assemblies of God writes in his three volume work;

"The Baptism with the Holy Spirit is a definite experience. It was

definite in the time of the early Church. It ought to be definite

today. Too much is too often taken for granted. Seekers are told

to take the Spirit by faith. Unfortunately, in too many instances,

all they take is a consent to truth. The Holy Spirit is life and

power".58

57For example: Dennis Leggett writing on `The Assemblies of God

Statement on Sanctification' states; "John Calvin and John Wesley were atthe 1916 General Council of the Assemblies of God. Well, at least some of

their theological `descendants' were. The seventeen point (now sixteen)`Statements of Fundamental Truths' that enunciated the theology of the

Assemblies of God was formulated at that council. The influence of these

two theologians can be recognized throughout the `Statement'. At pointstheir influence is obvious, but there are points where one is hard pressed to

identify either of them with much confidence. Pnuema, Fall 1989, Vol.

11.2, p.113.

58Ernest S. Williams, Systematic Theology. Vol 3, (Springfield:

GPH 1953), p.41.


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Regarding the reception of the Baptism being subsequent to

regeneration;

"If we are to be guided by the record in the News Testament, thebaptism with the Spirit is subsequent to conversion. There is

plentiful evidence that the disciples who received the Spirit at

Pentecost were already in a saved state. This truth cannot be

easily dismissed by saying the days of the ministry of Jesus on

earth were in a transition period between the Old and the New

Testament times. Whatever a person may think concerning this,

the evidence shows that the disciples were not of the world even as

Christ was not of the world (John 17: 14). Their names were

written in heaven (Luke 10: 20). They were spiritually clean(John 15: 3) and were acknowledged by Jesus as united to Him as

a branch is to the vine (John 15: 4,5). Yet they had not received

the baptism with the Holy Spirit. The Baptism came to them

"when the day of Pentecost was fully come" (Acts 2: 1-4).59

With these definite evidences of a baptism with the Spiritsubsequent to regeneration, why should any oppose those who

seek such an experience? We know there has been much talk;

efforts have been made seeking to explain that the Spirit came asrecorded in the Book of Acts in apostolic days, but such

manifestations of the Spirit, and receiving through prayer and

laying on of hands, continued only until God opened the door to

the Gentiles at the home of Cornelius. Since then the

Dispensational plan is that the Holy Spirit is received without

prayer or help from man in the new birth. Such teaching might be

held satisfactory were evidences present similar to the evidences

found in the written Word. But the record does not stop at the

house of Cornelius. According to Biblical chronology those whoreceived the Spirit at Ephesus did so about thirteen years after the

Spirit fell at the home of Cornelius".60

"Adding the teaching of these Scriptures to the time and manner

of the receiving of the Holy Spirit in the Book of Acts, we have

59Ibid. p.42.

60

Ibid. p.43-44.


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certain ground for believing the baptism with the Spirit is an

enduement of power on the cleansed believer".61

On speaking in tongues as "the foremost evidence";

"That which is of first importance is "power from on high." (Acts

1: 8). To be filled with spiritual power is the purpose of the

baptism with the Spirit".62

On the difference between the New Birth and the Baptism with

the Spirit;

"Seeking to distinguish the new birth from the baptism with the

Spirit one has explained as follows: "In the new birth the Holy

Spirit is the Agent, the atoning blood the means, the new birth the

result; in the baptism with the Spirit, Christ is the Agent ("He

shall baptise you with the Holy Spirit and with five"), the Spirit

the means, the endument with power the result." Another says,

"In the new birth the Spirit comes within, in the baptism the Spirit

comes upon." There is some reason in this explanation since so

often in the Old Testament we read "The Spirit came upon him."In the Baptism at Pentecost, however, the Spirit was both upon

and within. The place where the disciples were assembled was

filled, and the disciples themselves were filled".63

The Assemblies of God is the largest of the denominations in

'International Pentecost', spreading its interpretations to many

lands. Much of its teaching is consistent with orthodox

Christianity", and its system of governance lends its self to

regional eclecticism.

61Ibid. p.46.

62Ibid. p.47.

63

Ibid. p.47.


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Another group that has spread its teaching in an influential

way, especially in the last fifteen years is the International

Foursquare Church. A key figure in the acceptance of their

teaching is Jack W. Hayford, Pastor of "The Church on theWay", Van Nuys, California. Their manual of doctrine,

"Foundations of Pentecostal Theology", is explicit on the

subject of Spirit Baptism;

What is Baptism with the Holy Spirit?

1. Negatively:

a). It is not "The Second Definite Work of Grace." This

expression is nowhere used in the Bible, though we hear it a

great deal in certain religious circles. We would not say that

we do not believe in a second work of grace, for we are

anxious to receive all that God has for us; but if there is a

second work of grace, perhaps there is a third, fourth, fifth, etc.

In other words we believe in a continual growth in grace (IIPeter 3:18). This, however, does not describe the Baptism

with the Holy Spirit.

b). It is not "The Second Blessing." Here again, is an

expression not used in Scripture. Undoubtedly God has a

second, and many other blessings for His children; but to call a

definite, spiritual experience by this name is not biblical.

Receive every blessing possible from the Lord, but realise that"The Second Blessing" is not what God calls the outpouring of

the Holy Spirit.

c). It is not "Sanctification." Sanctification is the

scriptural name for something quite different from the Baptism

with the Holy Spirit. This subject has been dealt with under

Soteriology.


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d). It is not "Holiness." Holiness is a blessed scriptural

word, but is describes an attribute of character rather than an

experience. It is developed, not received as a gift of singlesblessing.

2. Positively:

a). "The Baptism with the Holy Spirit." The scriptural;

name for the Holy Spirit coming upon the lives of Christian

men and women is "The Baptism with the Holy Ghost."

Notice the explicit language of the following Scriptures "...he

shall baptise you with the Holy Ghost, and with fire..." (Mt.

3:11); "I indeed have baptised you with water: but he shall

baptise you with the Holy Ghost" (Mark 1: 8); "For John truly

baptised with water: but ye shall be baptised with the Holy

Ghost not many days hence" (Acts 1: 5).

This great experience must be called by its right name.Others, not doubt, have had the same experience in former

days, who have failed to call it by its scriptural name. As a

result, they have failed to pass the truth on to others. To say

that these other names mean the same thing is to confuse God's

blessings, purposes, and provisions for His won.64

What the Baptism with the Holy Spirit Is;

1. Negatively.

a). It is not the New Birth. The Baptism with the Holy

Spirit is subsequent to, and distinct from, His regenerative

64Guy P. Duffield and Nathaniel M. Van Cleave, Foundations of

Pentecostal Theology. (Los Angeles: LIFE Bible College, 1983), p.305.


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Work. A full Christian experience should certainly contain

both; but this distinction must be made, because many are

genuinely saved who have never been filled with the Spirit.65

2. Positively.

The Baptism with the Holy Ghost is a definite experience,

subsequent to salvation, whereby the Third Person of the

Godhead comes upon the believer to anoint and energise him

for special service. This experience is designated, in the New

Testament, as the Spirit "falling upon," "coming upon," or

being "poured out upon" the yielded believer in a sudden and

supernatural manner.66

The Purpose and necessity of the Baptism with the Holy Spirit;

Power for service.

The chief purpose of the Baptism with the Holy Spirit is

that the believer might have power for Christian service. Itmay well be that the greatest promise given to the Christian is

that given by Jesus to His disciples just prior to His Ascension:

"But ye shall receive power, after that the Holy Ghost is come

upon you: and ye shall be witnesses unto me both in

Jerusalem, and in all Judea, and in Samaria, and unto the

uttermost part of the earth"(Acts 1: 8). This power for special

service is the distinctive result of having been filled with the

Spirit. Jesus was anointed with the Holy Ghost before Hebegan His public ministry and He performed His mighty works

by the power of the Spirit. He preached and healed under the

anointing of the Holy Spirit.67

65Ibid. p.305.

66Ibid. p.307.

67Ibid. p.308.


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Positively - for all who believe.

The Baptism with the Holy Spirit is for all, in all ages,who believe on Jesus Christ as Saviour and Lord and are

children of God through Him. It is intended to be the normal

Divine provision for a fully adequate Christian work and

witness, available to all believers of all stations, all times, all

races, and all callings.68

The teaching, though similar to that of the Assemblies of

God, holds a greater 'strain of Christian praxis' and isinfluenced by modernity. The "Jesus Hermeneutic" of the

modern scholars is seen to emerge in the Foursqaure work,

prior to the "Renewal" and modern Pentecostal scholars.

The other Pentecostal groups, are those of the Holiness

train. They hold to the same general doctrines, but many

originally taught the Baptism of the Spirit as a thirdexperience. It followed regeneration, as a subsequent

experience of sanctification for living, now an empowering for

service. The general "Holiness Pentecostal" emphasis is the

reception of the Spirit, is both sanctification and empowering.

It is in these groups that the "Second Blessing" terminology

has its Pentecostal roots. Some of the more extreme groups

have seen this as the Spirit "eradicating the Old or Adamic

Nature".

The Teaching of the "Renewal Theologians"

The Charismatic Renewal of the mid-sixties to seventies

brought a breath of fresh air through the churches of America.

68

Ibid. p.312-313.


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Many clergy and laity of "Mainline Protestant Churches",

Roman Catholics and Eastern Orthodox Christians experienced

the blessings of Spirit Baptism. One of the features was, the

Pentecostals lost their exclusive distributing rights to SpiritBaptism! Not only did people outside their constituencies

receive the experience, but they stayed in their "communions"

with a renewed pursuit of Christian Spirituality. Then the

inevitable happened, men and woman of proven scholarship

abilities began to argue for the experience on the grounds of

informed exegesis of the texts. This has now gone to the

extent of a fine systematic theology by J. Rodman Williams.

He outlines the traditional Pentecostal theological from his

own comprehensive study, done in the 'wake' of the historical

height of the renewal. Some examples of his treatment of the

subject.

The Coming of The Spirit;

What lies at the heart of the coming of the Holy Spirit - and whatthese terms variously express - is the event/experience of the

dynamic presence of God in the Holy Spirit. The Holy Spirit is

poured out on, falls on, comes on; hence there is movement,

action. As a result people are baptised in and filled with the Holy

Spirit. All this points to a momentous event and experience of the

Holy Spirit. We are to recognise this as the active presence of

God. God, to be sure, is everywhere present; indeed, "in him we

live and move and have our being" (Acts 17: 28). However,

omnipresence is not the same as dynamic presence, namely, Hispresence as event - dynamic event. The heart of Pentecost and its

continuation is dynamic event; it may be expressed as "God has

come."69

69J. Rodman Williams, Renewal Theology, Vol. 2, (Grand Rapids:

Academie, 1990), p.203-204.


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Excursus: The Coming of the Holy Spirit and Salvation;

It is important to reiterate that none of the New Testament

accounts of the coming of the Holy Spirit are concerned withsalvation. The occurrence of salvation was essential backgroundfor the gift of the Holy Spirit, but the Spirit was not given to bring

about salvation.

I stress this because of a frequently expressed view that the gift of

the Spirit was integral to salvation. From this perspective the gift

of the Holy Spirit, for example, is viewed as the gift of saving

grace; or it is the means of inward cleansing; or it is the

application of Christ's "saving benefits." The gift of the HolySpirit, however, as we have observed goes beyond salvation, it is

promised to those who repent and come to faith in Jesus Christ.

None of this concerning the gift of the Holy Spirit denies the prior

operation of the Holy Spirit in salvation. There could be no

repentance and faith without the work of the Holy Spirit making

such possible. As Jesus said about the Holy Spirit, "He, when He

comes, will convict the world concerning sin" (John 16:8NASB).

Hence, on the Day of Pentecost the conviction that resulted inrepentance and faith was due to the Holy Spirit. The Holy Spirit,

operating through Peter's preaching, produced conviction - and

without such, salvation could not occur. But salvation itself was

not the gift of the Spirit.70

Williams' work is indicative of that of his fellow renewal

scholars, both Protestant and Roman Catholic. The Society

for Pentecostal Studies has been a valuable 'spawning ground'

to bring the Pentecostal and Renewal scholars together with

the lastgroup we will consider. The new generation of

Pentecostal scholars - the "fifth generation".

70

Ibid. p.205-206.


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The "New Generation" Pentecostal Scholars

These are the ones who are asking the hard questions, and

often coming up with solid answers. They do not onlychallenge the traditions, they are committed to change. They

are calling for the renewal of Pentecostalism, if they can be

contained within in! They studied outside of the normal

institutions of higher education for Pentecostals, and held to

their experiential heritage, from the basis of fresh exegesis.

Many are moving into influential professorships, and having

an impact on a new generation of persons training for the

ministry, in the Evangelical world, as well as their Pentecostal

one.

Roland Wessels in a paper presented at the Society of

Pentecostal Studies meeting in Dallas, November, 1990. "How

is the Baptism of the Holy Spirit Distinguished from Receiving

the Spirit at Conversion? A Problem Question for the

Assemblies of God", comes to the following summary ofquestions at the end of the paper.

A Few Modest Observations.

There is evidence that the formulation, "He is with you and shall

be in you" as the promise inviting Christians to be Spirit baptised

and assuring them that the baptism in the Spirit is for them, has

become problematic in the Assemblies of God. The reason is that

their teachers have come to the conclusion the "He is with you" isan untenable description of the Spirit's relationship to those "born

again." None of them has developed a theory of regeneration

which advocates it.

The mainstream of their teaching has affirmed what is considered

among evangelicals as the Pauline teaching, that the Spirit isreceived within at the beginning of the Christian life. Besides

this, a number of teachers in the fellowship are now declaring that

according to John's gospel the promise made in John 14: 15 was


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fulfilled when Jesus breathed on His disciples and said "Receive

the Holy Spirit" (John 20: 22). This has furthered interpretations

of the baptism in the Spirit which tend to modify the obvious

meaning of the passages in Acts upon which the Pentecostal

doctrine of the Spirit baptism has been built. This paper

documents this ongoing process of modifications.

One may wonder whether the variety of expression used in Acts to

report that the followers of Christ received the Spirit really mean

that the disciples received a particular mode of the Spirit, or mode

of the Spirit's activity, or that He came upon Christians who

already had His indwelling presence, of that they received a

further degree of His indwelling called fullness. Is this the

exegetical price one has to pay to remain Pentecostal?

Furthermore, these terms, as used by Pentecostal teachers, "being

baptised into the Spirit," "receiving the Spirit within," "receiving

the Spirit in His own right," "receiving a special anointing of the

Spirit," and "being filled with the Spirit" are not synonyms. In

fact, a study of these conceptions, I believe, will reveal that there

are a number of patterns of interpretation of what it means to

receive the Spirit according to Acts 2: 4 in Assemblies literature.Though they are not fully developed structures, I suggest that there

are at least these three: 1) It is regarded as receiving a more

intimate sense of the Spirit's presence; 2) It is considered to be a

special anointing of power for Christian service by the Spirit, and

3) it is heralded as the breaking through to complete yieldedness to

the Spirit and so receiving the fullness of His presence. I believe

these are not simply aspects of the same experience. I intend to

lay out the pattern of thought associated with each of these

understandings. But that will have to wait for another paper. This

paper has only opened the door to what Pentecostals in the

Assemblies of God mean when they speak of receiving the

Spirit".71

71Roland Wessels, How is the Baptism in the Holy Spirit

Distinguished from Receiving the Spirit at Conversion? A Problem

Question in the Assemblies of God". In "Continuity and Change, Papers of

the Annual Meeting of the Society for Pentecostal Studies at Dallas, Texas,

November 1990. p. 18-19.


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Wessels is not seeking to attack for attacks sake, he is asking

questions from within the movement for their formal teaching

to be made on the basis of consistent exegesis. Much of the

early Pentecostal teaching was in defence of their positions inthe face of 'Dispensationalist hermeneutics' (see an excellent

article by Gordon Fee in "Pneuma", Fall 1984), Wessels is

touching some of that history.

Another scholar, Robert P. Menzies, writes on the

prophecy of John the Baptist in Luke 3:16. His work is partly

in a Pentecostal defence of James Dunn's position, and partly

to lay the ground-work to interpret the import of the Baptist's

words as used by Luke (3:16), to speak of the work of the

Spirit in empowering, not the salvation of those who receive

the "Spirit Baptism". He does this from a redactional analysis

of the text in relation to Q. He writes on;

The Use of Interpretation of the Prophecy in the Early Church;

"The omission of "and fire" (), coupled with thereference to "the good news of Jesus Christ" in Mark 1: 1 and the

absence of any mention of judgment or wrath, indicates that Mark

interpreted John's preaching and prophecy largely in positiveterms. The form of Mark's account (Mark 1: 8), so similar to Acts

1: 5 and 11: 16, probably reflects the conviction that the prophecy

was fulfilled, at least in part, at Pentecost. However, Mark's

purpose in relating the Baptist's prophecy is essentially

christological: the prophecy serves to point to the unique status ofJesus as the Spirit-Baptised. Therefore, Mark fails to elaborate

further on the nature of the prophecy's fulfilment. For more

specific information we shall have to turn elsewhere.

Matthew's account of the Baptist's preaching in Matthew 3: 7-12

corresponds more closely to Q than to that of Luke in Luke 3: 7-

18. Although Luke 3: 10-15 cannot be attributed to Luke on

stylistic grounds and likely represents tradition material, it

probably came from a sources other that Q. This judgment is


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support by Luke's summary of John's preaching recorded in Luke

3: 18, a verse which is clearly from Luke's hand. The phrase, "he

preached good new to the people"(eunggelizeto ton laon, Luke 3:

18), indicates that Luke interpreted John's preaching, particularly

his prophecy concerning the coming baptiser, in a predominantly

positive way. There it is probable that Luke inserted Luke 3: 10-

15, traditional material from another source which emphasised and

illustrated the concept of repentance, into the narrative of Q (Matt.

3: 7-12=Luke 3: 7-9, 16-17) in order to separate the negativepronouncement of judgment in Luke 3: 7-9=Matthew 3: 7-10 from

John's prophecy of the coming baptiser. In this way Luke created

a context appropriate for his positive appraisal of the Baptist's

prophecy. Matthew on the other hand, following the Q version

more closely, retains and possibly heightens the emphasis on thenegative and judgmental aspect of John's preaching. Addressed to

the "Pharisees and Sadducees," the prophecy serves as a warning

against the rejection of Jesus: to reject Jesus is to reject the

Messiah and future judge; it will inevitably result in the judgment

of God and destruction. Therefore we conclude that while

Matthew (following Q) frames the Baptist's prophecy in largely

negative terms, featuring destructive judgment, Luke emphasises

its positive elements: the sifting and purification of the righteous

remnant".72

This particular passage has been the subject of 'primitive

Pentecostal interpretation'. This ranged from seeing it in the

terms of "Spirit Baptism/Sanctification", zeal as a sign of the

reception of the Spirit, of foretaste of future judgement, and at

the hands of some "Modern Alexandrians" - fire on those who

deny the validity of the Pentecostal teaching on Spirit Baptism.

Menzies seeks to lay foundations for a sane exegesis and to

refute the teaching of consequentialsists like Dunn.

7271Menzies, Robert. "The Baptist's Prophecy in Lukan

Perspective: A Redactional Analysis of Luke 3:16 In Continuity and

Change: Papers of the Annual Meeting of the Society for Pentecostal

Studies at Dallas, Texas, November 1990. p.11-12.


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One more scholar in this brief review. Roger Stronstand's

work, "The Charismatic Theology of Saint Luke", gives an

excellent insight to the work of the new Pentecostal scholars,

on Spirit Baptism. He observes sound methodology, andwrites from the field of Biblical Theology/Hermeneutics. The

following is from the chapter on, "The Holy Spirit at

Pentecost: The Charismatic Community".

"This inaugural gift of the Holy Spirit on the day of Pentecost is a

pivotal event in Luke's history-of-salvation theology. Therefore,

it is not surprising to observe the Luke gives a multiplex

description to this transfer of the Spirit. Because of thecharismatic-prophetic dimension of Pentecost, Luke's favourite

phrase, "filled with the Holy Spirit," best approximates the full

meaning of the gift of the Spirit. No single term, however, is

sufficiently comprehensive to adequately convey the meaning of

this event. Therefore in Luke's narrative it is at once a clothing, a

baptising, an empowering, a filling and an outpouring of the Spirit.

As Luke uses these terms, they are essentially synonymous to the

meaning of this complex phenomenon.

Luke also describes the gift of the Spirit from a fourfold

perspective. 1) promise, 2) description, 3) interpretation, and 4)

application. First, Pentecost (Luke 24: 29, Acts 1: 5-8). Next,

Luke describes the signs which attest to the reality of the

outpouring of the Spirit (Acts 2: 1-4). He then records Peter's

interpretation of the gift of the Spirit (Acts 2: 14-21). Finally, he

records Peter's application of the Pentecostal reality to his

audience (Acts 2: 37-39). Following an exposition of these data,

we will also investigate the possible influence of the Sinaitradition upon Luke's narrative, and the meaning of the religious

experience of receiving the Spirit.

Luke parallels the Spirit baptism of the disciples with the

inaugural anointing of Jesus by the Holy Spirit. In his book,

Literary Patterns, Theological Themes and the Genre of Luke-Acts, Charles Talbert outlines Luke's fourfold parallelism between

the two episodes: 1) both Jesus and the disciples are praying, 2)

the Spirit descends after their prayers, 3) there is a physical


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manifestation of the Spirit, and 4) the ministries of both Jesus and

the disciples begin with a sermon which is thematic of what

follows, appeals to the fulfilment of prophecy, and speaks of the

rejection of Jesus. This parallelism points to the functional

equivalence between the two events. Therefore, since the gift of

the Spirit to Jesus inaugurates and empower His mission,then,

whatever meaning Spirit baptism might have in other contexts, it

has the same primary charismatic meaning for the mission of the

disciples as the anointing by the Spirit had for the charismaticmission of Jesus".

73

He demonstrates the importance of the study of the

doctrine, in New Testament terms, through going back to thelife of Christ. Also the continuity of the Lukan thesis by

reading Luke/Acts as a whole. This lays a better foundation

for the connection to the Pauline teaching on the Charismata.

His emphasis is on empowering, and deals with what is being

defined as a "community hermeneutic".

Summary

The position of the early church concerning Spirit

Baptism comes from an expectation and experience based on

the last words of Jesus to His disciples. The four accounts of

the reception of the Spirit Baptism in Acts are in a post-

conversion/reception of the Gospel context.

The early church Fathers record their experience, andthe practice of supernatural ministry in the church. They hold

to the Spirit being received subsequent to conversion and

baptism/initiation. Their doctrine develops into a formal

acceptance of the experience as time unfolds.

73Roger Stronstad, The Charismatic Theology of St. Luke.

(Peabody: Hendrickson, 1984), p.49-52.


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While charismatic experiences do not fully disappear

from history their occurrence becomes minimal. In the

nineteenth century the reception of Spirit Baptism evidenced

by tongues reappears.

In early twentieth century America and Britain there is

the re-emergence of tongues accompanying a subsequent to

conversion reception of Spirit Baptism. This experience

occurs in the contexts of Holiness Groups, Revivalists in USA,

and Revivalists and Calvinist Methodists in Wales. While

there is Bible teaching on the validity of the experience, the

importance of experience appears to be uppermost in the

emphases of the early practitioners. As a second generation of

leaders and teachers emerges the systematic theology is

established, much in contrast to their Dispensationalist

opponents.

The Charismatic Renewal brings a higher level of

scholarship into the field of systematic formulation andteaching. Now the "modern Pentecostal scholars" are

emerging and asking their questions to establish the doctrines

and practices of the experience on firm Biblical grounds. They

are working to return the teaching to objective empowering for

mission in the context of the Christian Community (Church).


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CHAPTER THREE

THE BIBLICAL TEACHING OF THE

SIGNIFICANT TEXTS

The teaching and a limited exegesis of the texts that are

held by Pentecostals as significant, will be studied under the

following headings: 1) prophecies of the Spirit's outpouring,

2) Jesus' indications and teaching concerning the gift of the

Spirit, 3) historic accounts of the reception of the Spirit, and 4)

Pauline statements regarding the fullness of the Spirit.

Prophecies of the Spirit's Outpouring

JOEL 2: 28-29 - The prophet speaks from the setting of

Yahweh's restoration blessings that follow the devastations of

the last days (2:1-27). The central importance is theoutpouring of Yahweh's Spirit in prophecy. The audience of

Joel's oracle is Jewish and the "all flesh" speaks of the Spirit

being extended beyond the few74

prophets and statices to

enhance all members of the Jewish community.75

By the

term flesh, distinction is drawn between man as belonging to

an order of being other than God.76

This is against the

background of Joel's statements of the almightiness of

Yahweh.77 The description of the persons, and the diversitiesof the forms of revelation are an expansion of the "all flesh".

74Leslie C. Allen. "Joel". (Grand Rapids: Eerdmans, 1976), p.98.

75c.f. Numbers 11: 29.

76Allen. p.98.

77

Joel 2: 1, 11, 18, 27.30.


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The second, "I will pour out My Spirit", serves as an inclusio

based on verse 29.

EZEKIEL/ JEREMIAH78- Both of these prophets speak of anew covenant, and a new heart in God's people. One that is a

direct reference to a new relationship with the Spirit, they do

not speak prophetically to either reception or empowering by

the spirit in a definite experience.

LUKE 3:16-17 (Matthew 3:11; Mark 1:8) - John is reaffirming

the Messianic expectation of his hearers, but in this context

Luke again makes it clear John's mission is preparatory to the

Messiah (cf. Luke 3:3-6). John as a prophet (he is considered

so by Jesus, Luke 7:25-28; Matthew 11:7-14) demonstrates the

characteristic humility shown of him elsewhere in the gospels

(Mark 1:7; Matthew 3:13-15; John 1:6-8,29-37; 3:26-31), and

in doing so emphasises the superiority of the forthcoming

ministry of Jesus (cf. John 3:22-30).

In John's kerygma, water baptism represents a purification of

repentance that anticipates the all-consuming baptism of the

Holy Spirit. The prophecy statement links Jesus as baptiser

with the Spirit and Fire. The fire element is consistent with

John's judgement motif (cf. vipers v:7, axe-root v:9, tree-fire

v:9), now in the next verse it moves on to a "harvest motif"

(v:17). The use of fire in relationship to the process of

winnowing moderates the judgement theme somewhat, asthere is not just the purging (

79= thoroughly to

78Jeremiah 24:7; 31:31-34; Ezekiel 11:19; 36:26; 37:24-28.

79A variant reading in modern texts showing the verb as, infinite

aorist active. This is contrasted with older alternatives of the verb being

singular indicative future active.


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cleanse) the chaff, but the gathering (80

= to gather)

of the wheat before the act of purging. This indicates an

empowerment for harvest/mission that is separated in time

from the purging of the harvest, not the harvesters.

Jesus' Indications and Teaching Concerning the

Gift of the Spirit

These fall into two categories. 1) the Johannine

teaching and it's cross-references in the synoptics, and 2) the

post resurrection statements of Jesus in the Luke/Acts

narratives.

I. The Johannine Teaching

1. THE SPIRIT & THE MESSIAH

A. The "Sign" of The Spirit's abiding given to John theBaptist - 1: 29-34.

John the Baptist was sent to function as a forerunner.81

The very beginnings of his life and ministry had been attended

by, the Spirit and the prophetic.82

John (the author of the

gospel) had been a disciple of the Baptist. The context of this

passage is his own 'transition of call' from that of being a

disciple of the Baptist, to developing as a disciple of Jesus the

Messiah.83

80Ibid.

811:6-8.

82Luke 1:8-23, 67-69.

83

1:35-38.


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The descent and abiding of the Spirit on Jesus had been a

specific sign for the Baptist; "the one on whom you see the

Spirit descending, and remaining".84

At the baptism there is

general agreement with the Jesus' baptism narratives of thesynopsists; that there were two distinctive "baptism elements"

at the Jordan.85

The text here draws a clear distinction

between water baptism and the baptism in the Spirit. Luke

also indicates this distinction.86

The Baptist had objectively

witnessed the descent of the Spirit upon Jesus. Now he

declares: "I have beheld the Spirit descending as a dove out of

heaven; and He remained upon Him".87

The Spirit had come

to stay (dwell, remain, abide, continue).88 In Jesus uniquely

the Spirit took up His permanent abode.89

B. Messiah would baptise with the Spirit - 1:33; 3:34; 7:37-39

John the Baptist goes on to say that the "One who would

come", adding an additional designation; "the Lamb of God,

who takes away the sins of the world", would be the one whobaptises in (with or by)

90the Holy Spirit. This is a contrast

841:33.

85cf. Matthew 3:16; Mark 1:10.

86Luke 3:21-22 "The Greek reads literally, "Jesus, having been

Baptized, and continuing to pray, the heavens opened, and the Holy Spirit

descended. Stanley Horton, "What the Bible says about the Holy Spirit.(Springfield: GPH, 1976), p.91.

871:32 (NASB).

88"". (Bullinger's, Critical Lexicon & Concordance. (London:

Bagster, reprint 1974).

89William Barclay, The Gospel of John. (Edinburgh: Saint Andrew

Press, 1958).

90

1:33 (NASB).


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with the baptism of John. His had been a baptism of

preparation and dedication through the human action of

repentance.91

The baptism that the Messiah would "bestow"

would not be a human action, but a Divine endument". Jesuswould baptise with water (or at least His disciples would, for

Him)92

but this is not the intent of John's statement. It is

important to note that in the context he refers to the "pre-

existence of the Messiah" through the words; "after me comes

a Man who has a higher rank than I, for He existed before

me".93

This is an implication of deity in relationship to Jesus

as Messiah; also His ability to "bestow/baptize with the

Spirit". John's other statement in this regard follow the

"Nicodemus discourse", when he says; "For He whom God has

sent speaks the words of God; for He gives the Spirit without

measure".94

The last of the "early" statements concerning the future

Spirit baptism, is made by Jesus Himself. In the "pouring out

of the water at the feast" - He makes His call. "If any may isthirsty, let him come to me and drink, he who believes in Me,

as the Scripture said, "from his inner most being shall flow

rivers of living water".95

John notes, "But this He spoke of the

Spirit, who those who believed in Him were to receive; for the

Spirit was not yet given, because Jesus was not yet glorified".96

The outcome of the statement (verses 40-44), brought a

91Luke 3:1-6.

924:1-2.

931:30.

943:34.

957:37-38.

96

7:37-38.


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discussion and conflict about was this the prophet, or the

Christ". But, we must be guided by John's interpretation, and

focus on Jesus future role as "Spirit baptiser".

2. THE SPIRIT & REGENERATION/ENTRANCE TO

THE KINGDOM

A. Entrance to the Kingdom through being born of the Spirit.3:5 - 3:6-7

In the discourse with Nicodemus, Jesus states, "...unless

one is born again, he cannot see the kingdom of God".97 The

tenor of the passage centers around entrance to the kingdom

(as Jesus had come to inaugurate/establish it) and the call "to

be born from above".98

The active personal agent in this

experience is the Spirit.99

It is the Spirit who is the

communicator of life. The statement in verse 5; "...born of

water and the Spirit", has raised divergent opinions (to say

nothing of doctrines!!) amongst scholars. Leon Morrisfavours the weight of interpretation to be put on the meaning

of "born of spiritual seed".100

973:3.

98A "better rendering of the text, regarding "born again.

99Matthew 12:28 - Jesus had already associated the Spirit activitywith the Kingdom of God, by the statement; If I cast out demons by the

Spirit, then the Kingdom has come among you."

100The Greek is pneumatos"(, not "ex

hydatos kai "ex hydatos kai ek pneumatos. The use of only one "ek" and

the absence of the definite article bring the two terms together. The

expression seems to mean "of water-and-spirit" rather than "of water and of

spirit. Leon Morris, Jesus is the Christ. (Grand Rapids: Eerdmans/IVP,

1989), p.151.


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B. His work is seen in the lives of those: "born of the Spirit"3:8

Jesus' words to Nicodemus concerning the work of theSpirit in the life of the one "born from above, is compared to

the wind. The thought of the Spirit's invisible presence (not of

human flesh) is to be seen through the manifestation of His

visible power in the life of a regenerated person. (cf.

Nicodemus' introductory remarks in verse one, "for no one can

do these signs which you do unless God is with him.")

C. The indwelling work of the Spirit in the believer suppliesthe abundance of Eternal life. - 4: 13-14

Here Jesus tells the woman He is able to give "water" of

greater effectiveness than the natural water requested from her.

In clarifying her misunderstanding the intention of the

statement Jesus, "that which springs up unto eternal life".101

This is linked with the later statement where John defines,

"this refers to the Spirit who was not yet given" (7:37-39).

D.He is the life giver, as contrasted with the "inadequacy ofthe flesh" (or humanity, independently of Divine life). -

6:63

Jesus' teaching had been stretching the comprehension ofHis followers at the conclusion of the "bread of life

101"hallomai", "to leap = springing up". Figurative of the Holy

Spirit in the believer. W. E. Vine, Expository Dictionary of New Testament

Words. (London: Oliphants, 1970). Water in this narrative of 7:37-39 bears

a relationship to the Spirit's work.


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discourse".102

His comments now confront their difficulty in

comprehending what He is saying, "Does this cause you to

stumble?" and "What then if you should behold the Son of

Man ascending where He was before?"103 - followership ofJesus focused on being their Messiah. Their expectation was

for the "immanent kingdom" to be political and theocratic

centred on the Jewish Messianic hope, His challenge is

illustrated by His use of Son of Man (which means Messiah in

this context). When saying, "if you should see Him ascend to

where He was before, in the Heavens with the Father - where

then will your hope be?" is the setting of His statement; "It is

the Spirit who gives life; the flesh profits nothing; the words I

have spoken to you are spirit and are life".104

This indicates a

direct connection between the Spirit and the Kingdom's

establishment.

3. THE SPIRIT & THE DISCIPLES

A. Promised to them by Jesus - 14:15-16

The background of this passage is vital for the

implications in Jesus words concerning the work of the Spirit

is to "carry on where He left off with the disciples".105

In

John's writing Jesus makes extensive use of the designations

"the Father" and "My Father".106

In this context He says, "I

1026:22-59.

1036:61-62.

1046:62.

10514:1-12.

106The term "The Father" has general reference to the creator and

sustainer, and the Fatherhood of God over all, only as the creator of life

(non-redemptive/relational), whereas the term "My Father, is a favorite


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will ask the Father"107

saying, "the Spirit will be given to

them". This promise is a definite statement, with the duration

of His presence with them being permanent (c.f. Matthew

28:20"... even to the end of the age).

B. They already had knowledge (experience) of Him throughthe life and ministry of Jesus - 14:17

Jesus proceeded to state they already had knowledge of

the Spirit. The statement of "abides with you" is contrasted

with "will be in you".108

The disciples, (many from the "time

of John the Baptist")109 had lived and ministered with Jesusupon whom the Spirit had descended and remained. The

Spirit had been with them through His empowering of the

person of Jesus. His power had been delegated in the sending

of the twelve.110

Now the future relationship they would

sustain would be "the Spirit's indwelling and empowering of

them."111

The words "they could receive the Spirit of Truth, who

the world could not receive", did not indicate personal

superiority, but their relationship as disciples of the Christ, the

one who gives the Spirit.112

expression of Jesus and implies His personal relationship to deity. E.g. Son

of God.107

14:14.

10814:17.

109Acts 1:22.

110cf. 7:37-39.

11114:17.

112

3:34.


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C. They would have an intimate and internal relationship withHim - 14:17

To understand the 'intimate relationship' - John makesconstant use of personal pronouns regarding the Spirit (e.g. He,

Him). Also the use of (ginosko)113

to contrast the relationship

that the world could not have, but they (the disciples) could

from an internal relationship" - [refer 2:C, page 40-41].

D.He (The Spirit) would continue the "Counsellor"relationship Jesus had already undertaken. - 14:16,25-26;

16:7,13

In various English translations of the Scriptures the noun

(parakletos) has been variously translated; Comforter, Helper,

Guide, Advocate, Intercessor. This variation comes from

etymological meaning of the word, and the understandings of

the interpreters in various contexts. The transitions are from

its use in Classical Greek114

through the LXX,115

to the NewTestament usage where it denotes both a person and a power.

In John's writings the parakletos is the successor of Jesus who

Himself is called parakletos.116

113"ginosko" denotes a personal and true relation between theperson knowing and the object known. Bullinger, p.434.

114The meanings in classical Greek range from call in, send for,

summons, to exhort, comfort, console. G. Braumann "Advocate, Paraclete,

Helper" in Dictionary of N.T. Theology, ed., Colin Brown. (London:

Paternoster 1975), Vol 1, p.88).

115Only LXX use of Job's comforters 16:2. Ibid. p.89.

116

Ibid. p.90.


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Jesus had been the "Counsellor". The disciples will now

have another117

after the pattern of the first one. They are to

respond to Him, through the 'model' of the first.

4. THE TIME OF THE COMING/ SENDING OF THESPIRIT

A. For John the Baptist, this was futuristic in relation to hisown ministry - 1:33; 3:34

The coming of the Spirit to indwell and empower the

people of God (to be later known as believers), was futuristicin relation to the ministry of the Baptist. It was not that the

Spirit had not been previously present and active in the earth.

This would be a different relationship. The Baptist did not

bestow the Spirit. He was the forerunner. A point that John

establishes.118

The Baptist had prepared and looked for the

"Coming One".119

In this context the statements imply, or

establish the coming/impartation of the Spirit, by the Christ to

be physically beyond his ministry.120

B. Not during the "public ministry" of Jesus - 7:9

We have already looked at this passage [see 1.B, pages 38-

39] where John states that "the Spirit was not yet given,

because Jesus was not yet glorified".121

A major aspect of

117"allos" - one beside the one mentioned, denoting a numerical

difference. Bullinger, p.54.

1181:6-8.

1191:27, 30; Matthew 11:3.

120cf. Acts 19:1-7.

121The following Scriptures record both the words of Jesus, and the

understandings of the disciples, in relationship to His "glorification. (1)


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Johannine theology is the completeness of the work of Jesus,

(death, resurrection, ascension and gifts of the Spirit form a

single theological unity)122

in which one's belief is to be

placed. When the disciples received a personal "breathing ofthe Spirit", it was after Jesus; public ministry, death and

resurrection.123

B. After Jesus had gone away from the disciples through Hisdeath - 16:7; 20:21-23

Jesus had told the Jews He would go where they would

not see Him, the disciples also were given the understanding,this would be by His death, resurrection and ascension.

124For

the disciples the difference is, His going would be "to the

Father".125

Jesus in 16:7 He states the reason for going is, for

the "Counsellor" to come to them, and stressed, "If I go, I will

send Him to you." In 20:21-23 John records Jesus breathing

the Spirit onto the disciples after His resurrection.

D. When Jesus had gone to the Father - 14:16,26; 15:26

These verses further strengthen the mosaic of the Spirit

coming to the disciples, "after He had gone to the Father".

12:16 - Disciples recall the significance of the "triumphal entry", (2) 12: 33

- Jesus words; "the hour has come for the Son of Man to be glorified, (3)

13:31ff - After Judas had departed; cf. v:27 hour now ("aorist"), (4) 16:14 -Jesus words; "the Spirit would glorify Him", and, (5) 17: 1 - Jesus prayer;

"Hour has come ... glorify Thou Me".

122Dictionary of N.T. Theo., Vol. 3, p.705.

12320:19ff

1247:34 cf. 13:33.

125They would later join Him through death (6:39 cf. 4:1-6). The

Jews would not be able to join Him in that way.


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They are later supplemented by His words to Mary in the

garden126

are after the resurrection, and before their experience

of the regenerative work of the Spirit in 20:20-23.

5. THE SPIRIT AND THE GODHEAD

A. The Spirit proceeds from the Father and Son - 14:15-16,25-27; 20:21; (Also 15:26).

One of the issues of the early church! While not

discussed here in the 'terms of the Councils',127

the roots of the

concerns are founded in these passages. The context of the

discourses is, Jesus preparing the disciples to continuing

without His physical presence. In these 'Last Discourse"

statements He is promising and commending the Spirit to them

saying, "the Spirit as sent to them from the Father,128

would be

to them what He was to Jesus".129

In 15:26 the intention of

the statement "proceeding from the Father" is to identify the

essence of the Spirit as one with the Father. The Spirit'sprocession on one hand establishes Him as divine in essence,

and on the other confirms His obedient commitment to the

Father. The status of the proceeding Spirit is compared to the

'begotten' Son who cheerfully submits to the divine will (c.f.

Psalm 2:7 40:8).130

12620:17.

127Nicene Creed (325AD); Council of Toledo (598AD).

12814:26.

12914:16-17.

130

Holdcraft. p.55.


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C. The Father sends the Spirit, in response to the Son'srequest - 14:15-16

Jesus' promise of the coming of the Spirit contains twodefinite elements; 1) "I will ask the Father", and 2) "and He

will give..." This is further stressed in subsequent mentions

under the theme of the Spirit coming from the Father in

response to the Son's request.131

The pattern of Jesus asking

from the Father, and receiving are already established in the

disciples' experience.132

When stating, "I will ask", there is an

expectation of being believed.133

D. The Father has given the Son authority to bestow the Spirit3:34; 20:21-22

This authority must be understood along with the other

'aspects of authority' Jesus is given as "Son of Man", from this

authority He bestows the Spirit. The Baptist stated in 3:34,

the Gift of the Spirit would be "without measure", implyingfullness. This is contrasted with his statement in the same

verse, "speaks the words of God".134

In 20:21;22 Jesus not

only speaks declaratively, He "imparts" the Spirit to the

disciples.

13114:16.

13211:22; 12:28.

133This is established by the determined and deliberate nature of

the instructions that follow the discourse of chapters 14-16.

134

Vincent. Vol.2, p.107.


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E. The Spirit acts in "Divine co-operation", not on His own"Init

Recontextualizing the Holy Spirit Baptism

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