Category: Faith

Spirit Baptism: An Evangelical Reformed Perspective

We begin our examination of the doctrine of Spirit Baptism among various Christian groups by first discovering how the dominant (numerically speaking) mainline Evangelical protestant strain stands on the idea. The issue at hand is not the existence or the indwelling of the Holy Spirit but whether or not there is an experience subsequent to one’s conversion and baptism by water that empowers the Christian to service and/or ministry. The typical Reformed position on Baptism in the Spirit is that it occurs at the time of conversion once and forever. There is no “second blessing” as enunciated in Pentecostal and Holiness theological frameworks.

There is no denial that the the gift of the Paraclete was promised by the Father throughout the Old Testament and will be received by believers under the new covenant. Joel 2:28-29 gives one of the earliest examples:

Joel 2:28 ‘And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. 29 Even on my servants, both men and women, I will pour out my Spirit in those days.

Isaiah also mentions the promised coming of the Spirit:

Isaiah 44:3 For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants.

When we turn to the New Testament, we see this promise enacted in the passages mentioned in the earlier article ‘Where Do We Find Baptism in the Spirit?‘ The question for the Evangelical is how to interpret these passages. Are they to be read as normative, that is, as the standard experience to be expected, for the Christian life? Gordon Fee gives the answer that “unless Scripture explicitly tells us we must do something, what is merely narrated or described can never function in a normative way. (Fee, How to Read the Bible for All Its Worth) Fee’s point is that unless the Lukan corpus was written with an explicit intent to be didactic it cannot be utilized to establish precedent for the future. The conclusion then is that the Baptism of the Spirit occurring subsequent to water baptism is not expected to be a normative experience. Grudem suggests that the ‘Pentecost’ experiences of the disciples were unique to that period in history. What happened for them at the recorded points happens for modern believers (and the Corinthian believers) at conversion. (Grudem, Systematic Theology)

What of the gift of tongues that some Pentecostal theology extends as proof of indwelling of the Spirit? If we put aside the cessationist discussion, we should determine if tongues was meant to be a universal gift of the Holy Spirit. The answer, if experience is not the normative foundation of theology as Reformed theologians say, is easily deduced from the Pauline passages regarding the distribution of gifts. Stott puts it best when he concludes “we must always remember that the Holy Spirit is concerned for the church as well as for individual Christians. So we must rejoice equally in his charis (grace) given to all, which makes us one, and in his charismata (gifts) distributed to all, which makes us different. The unity and the diversity of the church are both by his appointment.” (Stott, Baptism and Fullness)

The Reformed Church in practice most closely aligns with the Pauline exhortation in Ephesians (5:18) Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. Paul uses a present tense imperative verb giving the meaning of one being continually filled with the Holy Spirit. Rather than a single point of experience, the filling of the Spirit is to occur on a daily basis, constantly being refreshed for greater ministry. It is a process of the ongoing sanctification of the believer, renewed through repentance, thanksgiving, and worship. This should not be read to indicate that Christians leak or diminish in capacity for the Holy Spirit. The fullness of the Spirit indicates an ever expanding capacity for more filling by the spirit, in addition to what one already experiences.

What’s Eclipsing My Light?

Jesus said “Therefore, if your whole body is full of light, and no part of it dark, it will be completely lighted, as when the light of a lamp shines on you.” (Luke 11:36) The purpose of this light, the Bible teaches us, is for the illumination of others. It is not a spotlight making me stand out for my own glory but it is to be reflected light that shines into the darkness and onto others so that they might revel in the Source of the light.

This morning while out walking the dogs I was able to view the magnificence of the tail end of the lunar eclipse. In one of crystal clear mornings that follow the evening showers, the moon shined bright and clear just above the 14,000 foot peaks of the Rockies that would swallow it up moments before the sun made its presence known above the unending flat line of the Plains to the east. Last night, the full moon was shadowed by the Earth’s bisection of the light coming from the Sun reducing its luminosity and marring the full display of its beauty.

As followers of Jesus we perform in much the same way that the Moon does; we reflect the light of the Son to the world. In some cases though we allow objects to come in between us and the Son and the shadow that these things create is evident in the diminished light that we reflect. As we meditate on the quality of our light, the Spirit brings to our minds those things in our light that are casting shadows. With His guidance and help we can rid ourselves of these shadow creators and return our light to full power, much as the moon will appear tomorrow night. Shine brightly! 

Where Do We Find "Baptism in the Spirit"?

In order to develop an understanding of the doctrine of spirit baptism, we must explore the different contexts in which the event occurs or is alluded to within the context of the biblical record. There are seven passages in the New Testament where we see someone baptized in the Holy Spirit. Depending on the translation, we may read the dative preposition en (as in en pneumati) translated as ‘with’ or ‘in’ giving us the phrases ‘in the Spirit’ or ‘with the Spirit’. Both are grammatically acceptable and are used interchangeably in the discussions of this topic. The first quartet of verses finds John the Baptist speaking of the Lord and pointing forward to a time in which He will baptize people with the Holy Spirit:

    Matthew 3:11 “I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire.

    Mark 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.

    Luke 3:16 John answered them all, “I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire.

    John 1:33 I would not have known him, except that the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.’

The next pair of verses refer directly to Pentecost.

    Acts 1:5 [Jesus says] For John baptized with water, but in a few days you will be baptized with the Holy Spirit.”

    Acts 11:16 Then I remembered what the Lord had said: ‘John baptized with water, but you will be baptized with the Holy Spirit.’

The final passage comes from Paul in his writings to the the Corinthians. There is an exegetical question about whether or not this refers to the same action as in the other verses.

    1 Corinthians 12:13 For we were all baptized by one Spirit into one body– whether Jews or Greeks, slave or free– and we were all given the one Spirit to drink.

A cognate activity also found in Scripture is found in those verses which refer to being ‘filled with the Spirit.’ In the biblical context, those filled with the Holy Spirit exhibit the experiential elements of the filling as demonstrated in a supernatural enablement to witness for the Lord. In the Gospel of Luke, there are three verbal phrases and one of the noun cognate ‘full of the spirit’, the result of the action:

    Luke 1:15 for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth.

    Luke 1:41 When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit.

    Luke 1:67 His father Zechariah was filled with the Holy Spirit and prophesied:

    Luke 4:1 Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the desert,

In the Acts of the Apostles:

    Acts 2:4 All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

    Acts 4:8 Then Peter, filled with the Holy Spirit, said to them: “Rulers and elders of the people!

    Acts 4:31 After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly.

    Acts 9:17 Then Ananias went to the house and entered it. Placing his hands on Saul, he said, “Brother Saul, the Lord– Jesus, who appeared to you on the road as you were coming here– has sent me so that you may see again and be filled with the Holy Spirit.”

    Acts 13:9 Then Saul, who was also called Paul, filled with the Holy Spirit, looked straight at Elymas and said,

    Acts 13:52 And the disciples were filled with joy and with the Holy Spirit.

Finally, there is a part of a well known passage in Ephesians:

    Ephesians 5:18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.

As we explore this topic further, other passages will be introduced in which various groups find similar meaning. We will stop here for the time being as the next step is to explore the variety of views that are held on this topic, starting with the dominant evangelical position. Until then, be at peace.

Baptism in the Holy Spirit

Spirit Baptism is a doctrine on which entire movements in the Body of Christ are established while being totally ignored or mentioned in passing by other parts. While it is not among the essentials mentioned by Augustine when he said “In essentials, unity. In non-essentials, liberty. In all things, love”, the belief in a second baptism and the resulting display of charisms can become a divisive issue. After recently sharing worship and fellowship with a Pentecostal church in which the gift of tongues was practiced, I’ve been moved to do a series of posts on this doctrine. I’ll look at how various groups within the Church view the work of the Holy Spirit and specifically, how they view the belief in a second Spirit Baptism.

As with all things, it’s important to define terms. Pentecostal and Charismatic are often lumped together but there are important differences that all should recognize in terms of how they view Spirit Baptism and the practice of the spiritual gifts. Pentecostals trace their lineage back to the lat 1800’s or early 1900’s in either the U.K. (Keswick) or the United States (Topeka, Kansas) depending on their historical reach. This movement holds to the doctrines of a second baptism in the Holy Spirit subsequent to conversion, evidence of that baptism through the practice of glossolalia (the Gift of Tongues), and the pursuit and practice of all of the spiritual gifts mentioned in the Bible. Charismatic congregations are a more recent addition to the Body, forming during the charismatic renewal of the 1960s and 1970s. These brothers and sisters seek to practice all of the spiritual gifts mentioned in Scripture including prophecy, healing, miracles, tongues, interpretation, and distinguishing between spirits. They differ among churches on their positions on Spirit Baptism. A third movement has appeared on the scene since the 1980s led by C. Peter Wagner that is often labeled the “third wave.” While spiritual gifts are the focus of this movement, their position on Spirit Baptism is that it is a common event for all Christians and occurs at the moment of conversion.

Spirit Baptism is defined as a dramatic second experience that occurs after a Christian’s initial conversion. Following a water baptism of repentance, this second baptism results for the believer in a new infusion of spiritual gifts, most frequently the gift of tongues. Scripturally, it is supported by John 20:22 which tells of Jesus’ post-resurrection appearance and reads:

  And with that he breathed on them and said, “Receive the Holy Spirit.”

and verses in Acts such as 1:4-5:

On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have hear me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.”

The namesake event occurs after the disciples had obeyed Jesus and waited in Jerusalem for ten days. On the day of Pentecost (Acts 2:3-4):

They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

This event is linked to the gifts of the Holy Spirit mentioned in 1 Corinthians 12.

Should all Christians be reading these passages as normative? How should we consider the experiences of those who claim a second baptism? Glossolalia? We’ll explore these questions and many others in the weeks to come.

Be blessed.

Becoming a Gracist

I urge all of you to pick up David Anderson’s excellent book Gracism. As I’ve blogged chapter by chapter, Anderson roots his work in Paul’s admonition to the church at Corinth to be inclusive rather than exclusive. He gives the metaphor of the Body of Christ being similar to the human body in every part being dependent on every other part. Putting this idea into practice would have a ground breaking effect on the impact of the Church in the world. Instead of being seen and countless separate enclaves of exclusivity. How do we get there though? Anderson offers these five suggestions, all rooted in the Body being led by Holy Spirit.

  1. Receive the Grace of God in Your Life First: It starts with us. Each of us who identifies as a follower of The Savior needs to ensure that we are fully surrendered to the work of the Spirit. Often we can be followers of Jesus for some time without allowing the Spirit to fully dominate our thoughts and actions. Until we do so, we will tend to be Christians whose actions and associations mirror the world at large be maintaining congregations of ethnic or racial separatism and exclusivity. Remember Galatians 3:26-28.2.
  2. Reach Over the Color Line By Inviting Someone to Your Church of Home: Even if you don’t feel like you’ve received the spiritual gift of hospitality, it should be a practice that we seek to display. We do this by inviting people different from ourselves into our most intimate surroundings, our homes or churches. Just as Jesus crossed every line imaginable, we as His people must also work to cross these lines as well. Remember Acts 1:8.
  3. Read on the Subject of Reconciliation: To be a bridge builder the Christian must devote the time and effort involved in the engineering practice. We must seek to understand not only our own corruption, of which the Bible provides more than ample evidence, but we must seek to understand the struggles, cultures, and dreams of our brothers and sisters of other races and ethnicities. Pastor David provides a short reading list at the end of the book of which I recommend all. I especially commend William Pannell’s book The Coming Race War. I once spoke with Mr. Pannell about my desire to make reconciliation a centerpoint of my ministry work to which he replied that it was the single greatest contribution the church can make in a world of desperate need.
  4. Relate on Purpose to People Who are Different: Humans tend to associate with those most like themselves. Our natural tendency is not to seek out others who exist in a different circle but this is Anderson’s prescription. He suggests that we make it our business to go out of our way to work, shop, or play in areas in which we are most likely to encounter those different from ourselves. In doing so we move outside of our comfort zone, allowing ourselves to feel the pressure of moving in different circles. This will help us to empathize with those we invite into our little circles. Remember Jesus moving out into Samaria in John 4.
  5. Link with a Church or Organization that Promotes Care for the Poor:  This goes without saying and should already be a mark of every Christian body. Jesus clearly values the care of the less fortunate and therefore, it becomes our care. Remember Matthew 25.

Pastor Anderson closes the book with an African proverb that can guide all of us in bridge building. So long as we are willing to keep people unlike ourselves at a distance, it is easy to see them through a filter. Getting closer and closer allows us to see that we are all alike; fallen humans in need of the love of the Savior.

When I saw him from afar, I though he was a monster.

When he got closer, I thought he was just an animal.

When he got closer, I recognized that he was a human.

When we were face to face, I realized that he was my brother.

Gracism and Celebrating Together

The Gracist seeks opportunities to rejoice with others, seeking to be inclusive of all people in the celebration. Paul wrote to the church at Corinth about the twin needs to both suffer with those who suffer and rejoice with all who celebrate.

If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. (NIV 1 Cor 12:26)

This sounds like the easiest prescription of all in David Anderson’s fine book Gracism. Celebrate with those who celebrate hardly seems like it needs to be said but David reminds us of our tendencies; we celebrate with those who are like us but we have a buried envy of those unlike us who find success or celebrate their unique ethnicity, heritage, race, etc. Rejoicing with others seems to be easier than suffering with them, but our jealousy of their success, our envy at how they have overcome barriers, and worse often make celebration harder than we think. The circumstances are familiar:

  • someone in the body is having a baby, even though I am barren
  • someone in the body gets a new care and I’m still walking
  • someone in the body is getting married and I’m still single

Perhaps the best example that Pastor Anderson offers as an example of our struggle is Black History Month. Do we as the Body celebrate the achievements and struggles of our black brothers and sisters? Making a token mention of the event or inviting a black brother to speak in our pulpits or any other singular activity is not an adequate effort in unifying the Body. The eye cannot simply acknowledge the big toe, it must be consistently cognizant of the balancing contribution made by the toe and the struggles that it faces that they eye never sees. All races, ethnicities, and socio-economic divisions must seek inclusivity in all of their actions of ALL of the Body, regardless of how our corrupted selves feel about the efforts.