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 Philosophical
Theology at Denver Conservative Baptist Seminary in 1991.






SAGE RESOURCES

PO Box 196, Paraparaumu
New Zealand





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CHAPTER ONE

INTRODUCTION: WHY A STUDY?

In recent years Classical Pentecostals
1
have 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 cycle
4

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


1
This 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.
2
This has been used as "in-house" terminology for the Baptism of
the Holy Spirit.
3
Present estimated membership/participation 200,000,000.
"Newsletter of the Society of Pentecostal Studies Fall, 90.
4
David 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 Charismatic
Renewal 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 Dunn
7
and others, he voices the fresh attitude
of Biblically investigating the foundational theology of
Pentecostalism.


6
Howard M. Ervin, Spirit Baptism: A Biblical Investigation.
(Peabody: Hendrickson Publishers, 1987), pp.viii-ix.
7
James 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)



5
The Research Task and Question

The biblical teaching, historic data, current papers, books
and dissertations should be studied in an integrative model to
discern; "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 either
denominationally 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 as
independent or fringe will not be considered.

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

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.




6
6. The biblical data and the doctrinal statements of the
Classical Pentecostals and Pentecostally interested scholars
will be the main consideration.

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

8. Lewis and Demarests Integrative Theology Model will
be 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 has
common interests or Purposes. Essentially groups of
Christians who experience the `Baptism of the Spirit' in the
historical accounts in Acts.
9


8
Gordon 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). Their
thoroughly evangelical approach offers a comprehensive approach to doing
evangelical 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.



7
TERM BEING USED DEFINITION
EMPOWERING
The 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 of
something, related in this study to the recorded observations
of 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 of
speaking in tongues or prophesying.
FILLING The experience of one's initial reception of the Spirit.
INDIVIDUAL
A 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 with
systematic 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 valid
roots 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 Holy
Spirit 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 chapter
two, had been conditioned to act in response to the last
direction given them by Jesus.
13
The coming of the Spirit

11
John 14:16,26; 15:26; 16:7; cf. 7:39
12
Acts 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.



9
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
The
promise 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 the
native tongues of their birth".
18
In 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

14
Luke 24:39
15
Acts 1:8
16
John 14:1-16:26
17
Acts 2:4
18
Acts 2:11
19
Acts 2:14-36 cf. Joel 2:28-32; Psalm 16:8-11; 110:1



10
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 is
in 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

20
Acts 2:37-40
21
Acts 8:12
22
Acts 8:13
23
Acts 8:14-15
24
Acts 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 all
those 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 through
drawing 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


26
25Acts 10:31-41
27
26Acts 10:42-43
28
Acts 10:44-46
29
Acts 10:47-48 cf. 11:15-18
30
Acts 19:1-2
31
Acts 19:6



12

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 of
speaking 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.
35
Irenaeus testimony is clear
when speaking of expressions associated with the fullness of
the Spirit:


32
Romans 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.
33
Excerpted 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.
34
Ibid. 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, and
prophecies. 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.
38
Not 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

36
Ibid., p.343
37
Ronald 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.
38
L. Thomas Holdcraft, The Holy Spirit: A Pentecostal
Interpretation (Springfield: GPH, 1979), pp.140-142.



14
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 the
charismata' 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

39
Ibid. 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.



15
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 the
Spirit, 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 for
service ..."
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 and
after 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

42
Dr. A.B. Simpson. - p.59.
43
Dr. R.A. Torrey. - p.60.



16
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 been
evidenced 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

44
Andrew Murray. - p.60-61.
45
T. N. Turnbull, What God Hath Wrought. (Bradford: Puritan,
1962), p.13.
46
Ibid. p.17 and Pentecostal Dict., p.16, 259-60,882.
47
Pentecostal Dict., p.881-82.



17
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 the
Holy 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 remarkable
experiences 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 and
sanctifying 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.



18
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 sign
of 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 sign
of 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 be
termed signs or indications of the Spirit's abiding within. But
there is but one positive, Scriptural, initial sign " speaking with
other tongues" as the Spirit gives utterance."
50


49
W. A. C. Rowe, One Lord, One Faith, (Bradford: Puritan,
ca1958), p.134.
50
Ibid, p.134-135.



19
"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 a
gateway: 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 that
marvellous 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



51
Ibid. p. 137.
52
Ibid. p. 138.
53
Ibid. p.140.



20
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 from
our 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 me
within 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 expectation
that 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

54
Donald Gee. Pentecost. (Springfield: GPH, 1932 reprint, 1969),
p.20-21.



21
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 an
immanent "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 today
at 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 potential
of Sunday School, sponsor Bible Institutes, and establish
common statements of sound doctrine for the preservation of
truth.

55
54Pentecostal Dict., p.31-32.
56
Holdcraft, p.105-6.



22

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





57
For example: Dennis Leggett writing on `The Assemblies of God
Statement on Sanctification' states; "John Calvin and John Wesley were at
the 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 points
their 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.
58
Ernest S. Williams, Systematic Theology. Vol 3, (Springfield:
GPH 1953), p.41.



23
Regarding the reception of the Baptism being subsequent to
regeneration;

"If we are to be guided by the record in the News Testament, the
baptism 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 Spirit
subsequent 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 as
recorded 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 who
received 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

59
Ibid. p.42.
60
Ibid. p.43-44.



24
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.


61
Ibid. p.46.
62
Ibid. p.47.
63
Ibid. p.47.



25
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 the
Way", 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 (II
Peter 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.



26

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 singles
blessing.

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

64
Guy P. Duffield and Nathaniel M. Van Cleave, Foundations of
Pentecostal Theology. (Los Angeles: LIFE Bible College, 1983), p.305.



27
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. It
may 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 He
began 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


65
Ibid. p.305.
66
Ibid. p.307.
67
Ibid. p.308.



28

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 is
influenced 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 third
experience. 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.



29
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 Spirit
Baptism! 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 what
these 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, His
presence as event - dynamic event. The heart of Pentecost and its
continuation is dynamic event; it may be expressed as "God has
come."
69




69
J. Rodman Williams, Renewal Theology, Vol. 2, (Grand Rapids:
Academie, 1990), p.203-204.



30
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 with
salvation. The occurrence of salvation was essential background
for 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 Holy
Spirit, 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 in
repentance 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.



31
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 only
challenge 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 of
questions 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" is
an 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 is
received 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



32
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


71
Roland 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.



33
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 in
the 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" (koi tui), coupled with the
reference 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 positive
terms. 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 of
Jesus 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



34
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 negative
pronouncement 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 the
negative 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.


72
71Menzies, 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.



35
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, and
writes 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 the
charismatic-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 Sinai
tradition 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



36
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 charismatic
mission of Jesus".
73


He demonstrates the importance of the study of the
doctrine, in New Testament terms, through going back to the
life 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, and
the 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.

73
Roger Stronstad, The Charismatic Theology of St. Luke.
(Peabody: Hendrickson, 1984), p.49-52.



37
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 and
teaching. 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).













38

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 the
outpouring 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 few
74
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 diversities
of the forms of revelation are an expansion of the "all flesh".

74
Leslie C. Allen. "Joel". (Grand Rapids: Eerdmans, 1976), p.98.
75
c.f. Numbers 11: 29.
76
Allen. p.98.
77
Joel 2: 1, 11, 18, 27.30.



39
The second, "I will pour out My Spirit", serves as an inclusio
based on verse 29.

EZEKIEL/ JEREMIAH
78
- Both of these prophets speak of a
new 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, as
there is not just the purging (oiokouooi
79
= thoroughly to

78
Jeremiah 24:7; 31:31-34; Ezekiel 11:19; 36:26; 37:24-28.
79
A 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.



40
cleanse) the chaff, but the gathering (ouvoociv
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 the
Baptist - 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



80
Ibid.
81
1:6-8.
82
Luke 1:8-23, 67-69.
83
1:35-38.



41
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 the
synopsists; 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 who
baptises in (with or by)
90
the Holy Spirit. This is a contrast

84
1:33.
85
cf. Matthew 3:16; Mark 1:10.
86
Luke 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.
87
1:32 (NASB).
88
"cve". (Bullinger's, Critical Lexicon & Concordance. (London:
Bagster, reprint 1974).
89
William Barclay, The Gospel of John. (Edinburgh: Saint Andrew
Press, 1958).
90
1:33 (NASB).



42
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". Jesus
would 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 is
thirsty, 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

91
Luke 3:1-6.
92
4:1-2.
93
1:30.
94
3:34.
95
7:37-38.
96
7:37-38.



43
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 Morris
favours the weight of interpretation to be put on the meaning
of "born of spiritual seed".
100



97
3:3.
98
A "better rendering of the text, regarding "born again.
99
Matthew 12:28 - Jesus had already associated the Spirit activity
with the Kingdom of God, by the statement; If I cast out demons by the
Spirit, then the Kingdom has come among you."
100
The Greek is pneumatos"(c ooto koi tvcuoto), 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.



44
B. His work is seen in the lives of those: "born of the Spirit"
3:8

Jesus' words to Nicodemus concerning the work of the
Spirit 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 supplies
the 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 of
the flesh" (or humanity, independently of Divine life). -
6:63

Jesus' teaching had been stretching the comprehension of
His 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.



45
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 of
Jesus 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

102
6:22-59.
103
6:61-62.
104
6:62.
105
14:1-12.
106
The 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



46
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 through
the 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 Jesus
upon 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.
108
14:17.
109
Acts 1:22.
110
cf. 7:37-39.
111
14:17.
112
3:34.



47
C. They would have an intimate and internal relationship with
Him - 14:17

To understand the 'intimate relationship' - John makes
constant 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 Greek
114
through the LXX,
115
to the New
Testament 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 the
person knowing and the object known. Bullinger, p.434.
114
The 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).
115
Only LXX use of Job's comforters 16:2. Ibid. p.89.
116
Ibid. p.90.



48
Jesus had been the "Counsellor". The disciples will now
have another
117
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 THE
SPIRIT

A. For John the Baptist, this was futuristic in relation to his
own 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 futuristic
in 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.
118
1:6-8.
119
1:27, 30; Matthew 11:3.
120
cf. Acts 19:1-7.
121
The following Scriptures record both the words of Jesus, and the
understandings of the disciples, in relationship to His "glorification. (1)



49
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 of
the Spirit", it was after Jesus; public ministry, death and
resurrection.
123


B. After Jesus had gone away from the disciples through His
death - 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.
124
For
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".
122
Dictionary of N.T. Theo., Vol. 3, p.705.
123
20:19ff
124
7:34 cf. 13:33.
125
They would later join Him through death (6:39 cf. 4:1-6). The
Jews would not be able to join Him in that way.



50
They are later supplemented by His words to Mary in the
garden
126
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's
procession 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




126
20:17.
127
Nicene Creed (325AD); Council of Toledo (598AD).
128
14:26.
129
14:16-17.
130
Holdcraft. p.55.



51
C. The Father sends the Spirit, in response to the Son's
request - 14:15-16

Jesus' promise of the coming of the Spirit contains two
definite 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 Spirit
3:34; 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", implying
fullness. 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.




131
14:16.
132
11:22; 12:28.
133
This 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.



52
E. The Spirit acts in "Divine co-operation", not on His own
"Initiative"- 16:13

The source of the Spirit's message to the disciples will
not be different from Jesus'. He will not speak; "of" (e.g. an
independent initiative) Himself, "but what He hears that He
will speak to them, it is in this context the Spirit is declared to
be the 'leaders of the disciples into truth'- [see 3.C, page 43].

E. His work through the believer in equipping him for service
and actions in response to the "commission of Jesus"
20:21-23

The last reference in the John's Gospel to the Spirit, is
refixed, "as the Father has sent Me, I also send you". This
implies the equipping of the Spirit.
135
Jesus breathed the
regenerating work of the Spirit into their lives, this passage is
John's 'commissioning account'. They are given the directions
to forgive and retain sins of those they minister amongst under
the direction of the Spirit, the delegated authority is not to
personally grant forgiveness, but to announce it.
136


II. THE LUKE/ACTS NARRATIVES

LUKE 24:49/ ACTS 1:4-5,8 - These passages are 'overlapping'
in they way they reiterate the end of the Luke's Gospel, and
begin the 'second treatise' to Theolophilus. The best way to
treat them interpretatively are as a conflation of the words of
Jesus.


135
cf. 1:29-34.
136
cf. Matthew 16:19; 18:18.



53
In the Lukan passage Jesus speaks of being "clothed
(endusesthe) with power (dunamin) from on high", as the
effect of the reception of the "Promise of the Father" upon
them. The command to "stay" (kathisate) is in the second
person plural, and indicates His words would have
137
the
action upon the hearers commanded of them. This is preceded
in v:48, by their responsibility to be witnesses of what they
understood of the life and work He had lived in securing
redemption.

In the Acts passage the same material is present with
the addition of, 1) mention that He had previously stated the
coming of the Spirit upon them, and 2) the comparison of
John's Baptism in the past being with water, and Jesus'
Baptism with the Spirit said to be in the immediate future (ou
meta pollas tautas hemeras). In verse eight the content of the
previous verse is reiterated, in response to their questioning
Him concerning the time of the `Kingdom's restoration to
national Israel'. Luke's teaching is consistent with the
Johannine material, but with the introduction of the 'power
motif'.

Historic Accounts of the Reception of the Spirit

ACTS 2:1-13 - v:1 / The disciples are in one accord, on the
Day of Pentecost, the feast celebrated in memorial of Exodus
nineteen.
138
This had been the day of the giving of the law in

137
The word "clothed" normally describes the putting on or
wearing of garments. E.g. Mark 1:6; 15:17; Luke 15:22; Acts 21:12. The
LXX used the expression three occasions when describing persons "clothed
with the Spirit of the Lord.
138
The regulations for the observance of Pentecost are in Leviticus
23:9-21the Exodus. The Law had been given both for covenant living
before God, and the nation of Israel to fulfill the `Mission of God'.



54
vs:2 & 3 / The outpouring of the Spirit (v:4) 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. This is observed, before the actual reception of the
Spirit (note; "kai eplesthesan" in v:4 as a conjunction between
the physical phenomena, and the rational experience of the
disciples).

v:4 / The narrative is one that is couched in 'community terms'.
There are three inclusive designations of the disciple's
experience. 1) they were all filled, 2) and began to speak [all]
with other tongues, and 3) the Spirit was giving them [all]
utterance. There is no suggestion of ecstatic or irrational
experience, (note; lit. "began to speak with other tongues, as
the Spirit gave to them to utter forth"). There is collective
action based on individual response.

vs:5-13 / The occurrence of the outpouring of the spirit and the
disciple's action of speaking in tongues drew the attention of
those who were in Jerusalem, a group composed of native
Hebrews and proselytes gathered for the festival. The impact
of the 'speaking in tongues' for the pilgrims was, their hearing
the "Mighty deeds of God spoken in the tongues of their
birth".
139
This was by persons that were obviously Galileans
(v:7). Their response is bewilderment and questioning.

ACTS 2:14-36 - Starting with v:14, Peter takes the role of
spokesman to declare in response to the questions of the
pilgrims, an apologetic announcement of the events present,
past and future about the Messiahship of Jesus of Nazareth
(v:36). Beginning with the prophecy of Joel 2:28-32, his
interpretation of the Joel prophecy is to link the 'phenomena of

139
Acts 2:11 cf. 2:5-10.



55
the Spirit' that is being witnessed, with the purpose of God in
Jesus as Messiah. Not to explain the phenomena in its own
terms, but considering the total events that had been taking
place. This transition of argumentation is bridged by referring
initially to God's 'attestation
140
of Jesus' by miracles (v:22),
continuing with an application of Jewish history and the
prophetic elements of two Davidic psalms (vs:25-28: 34,35),
141

he defines the redemptive purpose of God in Jesus.
142
In
concluding his address, he charges them with complicity in the
death of Jesus, calling them to repent and participate in the
promise of redemption and the gift of the Spirit.

The Acts contain three more accounts of the 'reception
of Spirit Baptism'. Before reviewing them, Roger Stronstad's
comments serve as a helpful 'preface'.

"In fulfilment of the programmatic and paradigmatic elements in
the Pentecost narrative, Acts is the story of the geographic and
racial advance of the gospel. It is also the dramatic story of the
complementary gift of the Holy Spirit. Subsequent to the
outpouring of the Spirit day of Pentecost, the gift of the Spirit to
the Samaritan believers, Saul, the household of Cornelius, and the
disciple at Ephesus dominates Luke's record of the charismatic
activity of the Spirit (Acts 8:14-19; 9:17-18; 10:44-46; 19:1-7). In
addition, other bestowals of the Spirit punctuate the narrative of
Acts. For example, the Spirit is given for a second time to the
congregation of disciples at Jerusalem and also to the disciples at
Iconium (4: 31; 13: 52). Moreover, the Holy Spirit initiates,
directs, and empowers every advance of the gospel throughout the
empire.

140
"apodedeigmenon" the tense suggests the `ongoing' effect of the
credentialing of Jesus through these miracles.
141
Psalm 16:8-11; 110:1.
142
141This `proclaiming role' of Peter is in fulfillment of on the
Jesus words in Matthew 16:17-20.



56

In the charismatic theology of St. Luke, these post Pentecost
outpourings of the Holy Spirit actualise and illustrate the
universality of the prophethood of believers about which Peter
spoke in his Pentecost address. The prophetic gift of the Spirit
effects the charismatic calling and equipping of these various
groups for vocation or service in the advance of the gospel. The
Acts of the Apostles, then, is Luke's record of the charismatic
community in mission".
143


ACTS 8:14-24 - The second experience of the reception of the
Spirit follows Philip's preaching in Samaria. Those who
received the message concerning "the kingdom of God and the
name of Jesus Christ" (v:12), were baptised in water. His
preaching had been accompanied by signs and great miracles
(v:13). 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
144
the Spirit (vs:14-15).

Peter and John laid their hands on the Samaritian
believers and they received the Spirit (note; the tenses of v:17
convey the action as "they began laying their hands upon them,
and they were receiving the Holy Spirit).

The reason the apostles, John and Peter came is, while
the Samaratians had received and been baptised in the name of
Jesus, "He (the Spirit) had not yet fallen upon any of them
(v:16)". Reception of Spirit Baptism is subsequent to
regeneration in this event. This is the first time the experience
is as the result of the 'laying on of hands'. This reception was
witnessed by Simon (the sorcerer) who sought to buy from the

143
Stronstad. p.63.
144
"labosin" denotes an expectation of reception by the 'sending'
brethren at Jerusalem.



57
Apostles the authority to impart the Spirit by the laying on of
his hands (vs:17-19).

ACTS 10:44-48 - In the visit of Peter to the house of
Cornelius was in response to the words of an Angel to
Cornelius and a vision to Peter (vs:1-23a). Upon arriving at
Cornelius's house at Caesarea he began his message to them
(v:24 "he had called together his relatives and close friends")
and drew on their existing knowledge of Jesus ministry from
the baptism of John (v:37), His anointing with the Spirit,
preaching and miracles (v:38), death on the cross at Jerusalem,
and resurrection of which he was one of the witnesses (vs:39-
41). He declared the purpose of his preaching at Jesus's
command to be through belief they could receive the
forgiveness of sins (vs:42-43). While continuing to speak to
the company, the Spirit "fell" on all those who were listening,
and they began to speak in tongues (vs:44-46).

This reception of Spirit Baptism was witnessed by
some 'orthodox' (circumcised) believers from Joppa (v:23),
who accompanied Peter drew the comparison between their
experience, and that now taking place in these Gentiles. This
experiential connection is related when they recount the events
to the brethren at Jerusalem (vs:47-48 cf. 11:15-18).

ACTS 11:1-18 - Peter is called to account for the 'happenings'
at Caesarea to the Jerusalem Church (vs:1-2). It is in this
account that the designation "Baptism with (or in) the Holy
Spirit" is first used by an early church leader. This designation
is not coined by Peter, it is a quotation of Jesus own words.






58
Howard M. Ervin comments;

"In addition, Luke recorded the phrase "baptised in the Holy
Spirit" only twice in the book of acts: 1) in the passage already
referred to, Acts 1: 5 and 2) in Acts 11: 16. In the latter instance,
Peter quoted these words of Jesus in his own defence to those, "of
the circumcision party" in the church at Jerusalem, who contended
with him for breaking the ritual law by entering the house of the
Gentile centurion, Cornelius. In every other place where Luke
made reference to the Pentecostal baptism in the Holy Spirit, he
employed such phrases as "the Holy Spirit came upon", filled with
the Holy Spirit," "received the Holy Spirit," "the Holy Spirit fell
upon," and the "gift of the Holy Spirit was poured out."
145


ACTS 19:1-7 - Twenty-one years after the first instance of
Spirit Baptism. Paul (converted to Christ since that time) at
Ephesus contacted a group of disciples of John the Baptist,
who were still following in the John's prophetic expectations
concerning the appearance of the Messiah (v:4). Upon
questioning them as to their experience of the reception of the
Spirit, state they are unaware that the Spirit had been given
(vs:1-2). He instructs by drawing the difference between
John's baptism as related to repentance, and Jesus' baptism to
belief (vs:4-5). They received the message concerning Jesus,
and participated in water baptism. Paul then laid his hands on
them for the reception of the Spirit. This reception was
accompanied by their speaking with tongues and prophesying
(v:6). Again Ervin gives a helpful summary statement
indicating the praxis that Paul follows;

"In the Pentecostal hermeneutic, repentance, faith, and water
baptism constitute conversion and initiation into the new covenant
community. Repentance and faith are the results of the Spirit's
action in the spiritual experience of the covert. These elements

145
Ervin. p.25-26.



59
are the conditions for the new birth from above, for apart from the
Holy Spirit convicting of sin there can be neither repentance nor
faith. They are, therefore, sequentially prior to the Lukan gift of
the Holy Spirit".
146


Pauline Statements Regarding the Fullness of the Spirit

The Pauline epistles give neither accounts nor teaching
relating to the reception nor baptism of the Spirit. They do
give instructions and exhortations relating to the practice of
speaking in tongues, prophesying and the laying on of hands
by leaders.
147
As that body of teaching is not the 'focus of the
thesis statement' of this study it must be left. However Paul's
statement in I Corinthians 12:13 will be considered, because it
has often been applied to our thesis question.

Looking at I Corinthians 12:13

This passage has been applied by early Pentecostals
and their opponents to the subject of Spirit Baptism, to prove,
and disprove their varying doctrinal assertions. In the last
twenty-five years serious Pentecostal scholars and leaders have
not used it in support of the doctrine. It is now applied to the
aspect of conversion/initiation. A 'limited' treatment is given
to it here, the application will be further enunciated in the
apologetic section.
148

The text's statement comes in the context of the
diversity of giftings in the 'Christian Body' at Corinth, and

146
Ibid. p.24.
147
Romans 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.
148
see Chapter Five, pages 63-46.



60
follows the enumeration of the `Spirituals' ("charismata"),
serving as a 'linking passage'(vs:12-27). The body into which
the ethnic diversities (Jews or Greeks), and societal statices
(Slaves or Free) find a common participation through the
working of the One Spirit. The diversity of personal function
is expanded in the balance of the paragraph. Ervin gives
exegitical comments, between the relationship of the terms
used in connection with baptism and the Spirit.

"The preposition with suggests that the Spirit is the instrument
used to effect the baptism. Alternatively, the prepositional phrase
by means of implies that the Spirit is the effectual agent of the
baptism, for "baptism receives significance only if there is an
activity of the Spirit." In that case, activity may well be construed
as agency; the Spirit is then the baptiser. However, such a usage
is not consistent with Greek grammar.

It may be urges against this interpretation that making the Holy
Spirit the agent deprives the context of an element in which the
baptism takes place. If, however, one assumes that an allusion to
water-baptism is implied, the force of this objection may be
blunted. A sacramental potency is thereby imparted to the water
by the action of the Holy Spirit. The assumption is itself
consistent with Paul's use of the verb to baptise, and is consistent
with the initiatory significance of water-baptism. In this
interpretation, the convert is initiated "into the one body" by
means of water-baptism which, from the spiritual viewpoint, is
made efficacious by the power of the Holy Spirit. However, the
instrumental use of the preposition with the verb to baptise has
been vigorously challenged. In the opinion of A.T. Robertson,
"all the N.T. examples often can be explained from the point of
view of the locative."
149

Ervin then continues with the theological implications of the
'Pauline intent' of the passage, and his conversion /initiation /
reception of the Spirit.

149
Ervin p.30-31.



61

"In the light of his own experience of conversion and Spirit-filling,
what did Paul mean in I Cor.12: 13? The answer is obvious.
One needs but to recall that Paul was converted on the Damascus
road in his encounter with the risen Christ, a fact to be explored
further in another place, and three days later in Damascus he was
filled with/baptised in the Holy Spirit when Ananias laid his hands
upon him in the name of Jesus. It is apparent then, that the
Spirit's activity in conversion was not terminal in Paul's
experience. His personal Pentecost followed his conversion by
three days.
150























150
Ibid. p.37.



62

CHAPTER FOUR

SYSTEMATIC FORMULATION - OR
REFORMULATION?


The doctrine of Spirit Baptism is an essential part of
'revealed redemptive economics'. It's not founded upon
experiential eclecticism, but in the promises, patterns and
program of God made manifest in Jesus Christ and continued
in this age through His Church.

Prophetically Promised

Spirit Baptism's established on the prophetic promises
of a new heart in the people of God (Jer.24:7; Ezek.11:19;
36:26; 37:24-28). The phenomenon of manifest revelations is
one of the elements that will accompany this new aspect of
God's redemptive work in the "Spiritual Community" (Joel
2:28-29 c.f. Acts 2:16-21). In the beginning of all the Gospel
accounts there are clear statements made by John the Baptist
concerning the promise of being baptised with the Spirit.
(Matt.3:11; Mark 1:18; Luke 3:16-17; John 1:29-34). These
promises are reiterated to the followers of Jesus prior to His
ascension (Acts 1:4-5,8 cf. Luke 24:44-49).

The forthcoming experience is defined to grant power
to them of a community in the witness of Him from Jerusalem
to the extent of the peoples of the earth.






63
The Purpose of Spirit Baptism

This empowering with the Spirit is said to be for
granting power to witness concerning Christ to the peoples of
the earth, beginning at Jerusalem (Luke 24:47-49; Acts 1:8).
It is given as a promised gift from the Father (Luke 24:49;
Acts 1:4) and will clothe (Luke 24:49) or endue (Acts 1:8)
with power from above (Luke 24:49 cf. John 3:3,7). Those
who receive the experience do not proclaim it as an experience
to enjoy, but are sent to witness of Christ (Acts 1:8; 2:43-47).
The promise of the Baptism of the Spirit included in the
Apostolic kerygma, and listed as subsequent to repentance and
belief in Jesus Christ (Acts 2:38; 8:12-16).

Sent from the Father

Jesus taught His disciples that the coming of the Spirit
would be from His (The) Father (John 14:15- 16; Luke 24:49;
25-27; 15:26; 20:21). He would Himself pray, or ask of the
Father to send the Spirit upon them (John 14:15-16). The
Spirit is sent to believers, in Christ's Name (John 14:26; 15:26)
making Him Baptiser in the Spirit as prophetically stated
(Luke 3:16-17; John 1:33; 3:34). Jesus did not refer to the
empowering of the Spirit upon the disciples to be a salvific
action (John 14:26; 15:26-27; 16:13-15), but for empowering
and leading them into truth; that would be a continuity of His
own ministry to them (John 14:10-17). He specifically
designates Spirit Baptism to be "the promise of the Father".

The "Time" of Spirit Baptism

The reception of Spirit Baptism is subsequent to the
regeneration experience of the recipients (Acts 2:1-13; 8:14-
24; 10:44-48; 19:1-7. Salvation precedes the experience as
repentance and faith bring the gift of eternal life (Acts 2:37-39;



64
8:16; 10:44; 11:17; 19:4-6 cf. John 1:12) or a reception of the
saving benefits of Christ's work to those who believe (John
1:12; 3:16-18). The initial work of the spirit in regeneration is
to bring conviction of sin, righteousness and judgement to the
hearers (John 16:8-11; cf. Acts 2:37). As a result of the
response of persons to this convicting work, they are granted
forgiveness (Acts 2:38), placed by the action of the Spirit into
the family of God I Cor.12:13) and are eligible to receive the
promised baptism of the Spirit (Acts 2:38-39. All accounts of
Spirit baptism (Acts 2:1-13; 8:14-24; 10:44-48; 19:1-7) and the
injunction to Paul (Acts 9:17) is subsequent to their
regeneration.

The Empowered Community in Mission

The promise and experiences documenting the
reception of Spirit baptism are all in a "community setting"
(Acts 2:4; 8:17; 10:44; 19:6-7). It is never given to an
individual in the Scriptural record. The groups who receive
subsequent to the record of Acts chapter two are seen to
participate in that which is nominative to the Christian
Community (Acts 1:8 cf. 2:41; 8:25; 11: 18; 19-26). The
purpose is not for Christian superiority, but an experiential
aspect of New Testament kerygma (2: 38-39). The experience
is imparted either by direct action of God (Acts 2: 1-4; 10: 44-
47) or the laying on of hands by leaders (Acts 8:15-18; 19:6).

Existential Objective Evidence

Existential evidence accompanies the reception of the
experience (Acts 2:4-21; 10:44-47; 19:6). This may be
tongues uttered by the recipients (Acts 2:4; 10:46; 19:6) or
prophecy (Acts 19:6). This speech is not uncontrolled estacy,
but within the control of the speakers (2:4; 10:46; 19:6) and
originated by the rational inspiration of the Spirit (Acts 2:4).



65
When objectively observed by Christian leaders it serves as
objective validation of the experience (Acts 10:46-47; 11:15).
Such validation is measured against the Scriptures (Acts
11:16) and that which is normative in the Christian
Community (Acts 10:4-47; 11:15,17-18).

The Kingdom of God Extended

The reception of Spirit baptism by the Christian
Community leads to world evangelisation (Luke 24:47-49;
Acts 1:8; Mark 16:20). Those who experience regeneration
and Spirit baptism do no operate in isolation (Acts 2:42-47;
4:4; 14:1-6), but function under the leadership and ministry of
the Church (Acts 2:42-47). They experience fresh infillings
and refreshings (Acts 4:31). There is no record of "re-
baptism" in the Spirit.

In the ethnic/geographic growth of the Church, Spirit
baptism is practiced as normative (Acts 8:14-17; 10:44-47;
19:1-7). This extension is under the direct authority and
respect for the Spirit in His leadership of the Church in
Mission (Acts 13:1-3; 15:28). Spirit baptism should establish
the role of the Spirit in the minds of the recipients as being the
One who dictates the agenda of the Christian Community,
under the authority of its Head, Jesus Christ (Acts 1:8; 5:3,9;
13:1-3).

Summary

The context of Holy Spirit baptism is set in the
prophetic promises made through Joel, John the Baptist and
Jesus. It is sent from the Father in the name of Jesus, and
experienced subsequent to a persons repentance of sin, and
belief in the "finished work" of Christ. It is not offered as a



66
choice to individuals but received by them as an experience
normative to the Christian Community. Its reception is
evidenced by "signs following", that can be observed by
Christian leaders. The purpose of the gift is to empower the
individuals in community to be effective in the commission
task of being witnesses of Jesus Christ, from their initial
locations into a "global" expansion of the Goodnews through
Christ. While signs accompany the initial reception of Spirit
baptism, obedience to the Spirit is an ongoing evidence. Such
evidence is measured by conformity to Biblical teaching.



























67

CHAPTER FIVE

DEFENDING THE FAITH


The 'faith' of Spirit Baptism is not primarily related to
the experience of a personal reception of regeneration. Its
purpose is empowering for mission; founded upon the
prophetic promises to the people of God in the Old
Testament,
151
and the ministry of John the Baptist.
152
The
prophetic speech was given in the context of those `within the
fold'.
153


Those holding the Spirit Baptism as synonymous or
consequent with regeneration ignore important Scriptural
contextual factors besides the above one. They maintain the
reception of the Spirit in regeneration is the same as Baptism
in the Spirit.
154
Their position is based on the following
scriptural passages or events; 1) the breathing of the Spirit in
John 20:21-22 upon the disciples is seen as regeneration /
commissioning, 2) the nature of Peter's words in Acts 2:38 link
repentance, water baptism and reception of the Spirit into one
experience - This text is treated as paradigmatic, and 3) the
words of Paul in 1 Corinthians 12:13 are taken to refer to the

151
Jer.24:7; Ezek.11:19; 36:26; 37:24-28; Joel 2:28-29.
152
Matt.3:11; Mark 1:18; Luke 3:16-17; John 1:29-34.
153
The context of all the prophetic `occasions' is to the people of
God, not in the context of the `nations' (ethne).
154
Lewis Sperry Chaffer and John F. Walvoord, Major Bible
Themes. (Grand Rapids: Zondervan, 1974), p.104.



68
baptism and drinking of the one Spirit, as a regenerative
whole.

While the words of John 20:21-22 relate the Johannine
record of the regenerative work of the Spirit in the disciple's
experience, reflect a typical condensation style of John's
writing in the light of his thesis'.
155
They must also to be seen
in a harmonized chronology of the synoptics and Acts where
the Jesus who has breathed upon them, commands them not to
leave Jerusalem until they are endued with power from on
high. Clearly the new birth from above,
156
received on that
first Easter day, was not all they were to expect from the Spirit
of promise.

While Peter's words in Acts 2:38 link repentance, water
baptism and reception of the Spirit they are not a paradigm of
conversion/regeneration/empowering. Though the context
deals with the coming of the Spirit, the central factor that
elicits the call for direction ("Brethren, what shall we do?" -
2:36). This was in response to the declaration, "the Jesus
whom they had crucified" had been made "Lord and Christ"
(2:36). Peter emphasised their action in the actual crucifixion
of Jesus (cf. 2:23; Matthew 27:17-26). For at the time of the
crucifixion they had accepted 'corporate' responsibility for
Jesus death, even upon their children. Now they could receive
through repentance and a baptism acknowledging Jesus as
Messiah, forgiveness and the promise of the Spirit [already
promised, and received by the disciples]. There are
transferable truths relating to regeneration, water baptism, but

155
John 20:30-31.
156
cf. John 3:3, 7 ("born again" is alternatively read, "born from
above" - NASB).



69
they must be taken in the light of the subsequent receptions of
the Spirit in the Acts.
157


The words of Paul in 1 Corinthians 12:13 are taken to
refer to the baptism and drinking of the one Spirit, as a
regenerative whole. The intent of Paul is to remind the
Corinthians that they are all part of a larger entity, "Christ's
Body". The statement must not be read in isolation, but part of
the First Corinthian argument on common life and unity. By
attributing their participation in Christ's Body to the action of
the Spirit, Paul emphasises their need to respond within an
'existent' relationship. Not one they or some selective
experience has made them part of. To use this as a 'proof text'
of subsequent Spirit baptism is inconsistent with the context
and the experience of the writer. "One needs but to recall that
Paul was converted on the Damascus road in his encounter
with the risen Christ, and three days later in Damascus he was
filled with/baptised in the Holy Spirit when Ananias laid his
hands upon him in the name of Jesus. It is apparent then, that
the Spirit's activity in conversion was not terminal in Paul's
experience. His personal Pentecost followed his conversion
by three days".
158


There is one more area in which the time of the reception
of Spirit Baptism must be considered. The experience of Jesus
at the Jordan River with John the Baptist. Dunn and other
hold that Jesus experience, "is far more than something merely
personal - it is a unique moment in history".
159
This is made in
the context of their view;

157
8:14-24; 10:44-48; 19:1-7.
158
see page 57.
159
Dunn. page 24 (Italics added).



70
"Only with the descent of the Spirit does the new covenant
and new epoch enter, and only thus does Jesus Himself enter the
new covenant and epoch. He enters as representative man -
representing in Himself Israel and even mankind. As such, this
first baptism in the Spirit could well be taken as typical of all later
Spirit-baptisms - the means by which God brings each to follow in
Jesus' footsteps. Jesus as representative of the people (ho layos -
cf. Luke 2:10,32; 3:21) is the first to enter the promise made to the
people".
160


While the Pentecostals understanding is the 'import' of
this text deals with empowerment for mission, with many
subsequentialsts empowerment becomes subordinate to the
'salvific interpretation', even though the context [in all four
gospels] contains no material with that intent. John designates
Him "lamb of God" in the days succeeding the event.
161

Though Jesus is involved in the personal experience of His
empowerment for mission, His contact with the Spirit is not
initiated at this point, He whole life was in relationship to the
Spirit - from His very conception.
162


The purpose of Spirit baptism as empowerment, has
been defined by many dispensationalist [and modified -
dispensationalsists] as a "second blessing". This view has been
influenced by the rhetoric of the ninetieth century Holiness and
Keswick teachers. The criticism has been valid in many
quarters where the experience has been related to 'personal
piety', rather than empowerment for the global mission of the
Christian Community. However sincere or motivated the
labelling or practice of either 'camp in this archaic debate' over

160
Ibid. page 32.
161
John 1:29-36.
162
Luke 1:35.



71
second blessing terminology may be, the whole matter is
Scripturally untenable in light of contemporary exegesis.
163


The nature of the 'evidence', that is, speaking with tongues
and prophesying is not a point of questioning for Pentecostals.
The problem is the limiting of the evidence to only speaking
with tongues. This position is not Scripturally defensible, as
the account in Acts 8:14-19 does not mention tongues, and the
"Ephesian Pentecost" of Acts 19:1-7 states, "they spoke with
tongues and prophesied". The nature of tongues as an
evidence is a better definition than, the evidence. The
Foursquare theologians have been helpful by listing in addition
to "Initial Evidence", six "Permanent Evidences of Spirit
Baptism"
164


Spirit baptism should be seen as part of "Christian
Orthopraxis". It is not a separate message to be proclaimed,
but a natural 'follow-through' in the life of all members of the
Christian Community. While paedobaptists have sought to
retain its significance historically through the practice of
confirmation. Modern evangelicals put it into the 'total
package of one's personal profession of faith. The Pentecostals
this century have offered it in the terms, "have ye received the
Holy Ghost since ye believed?" - and the modern Charismatic
movement respond from the perspective of enhanced personal
spirituality. The Scripturally defined intention remains
unchanged - " ... but you shall receive power when the Holy
Spirit has come upon you; and you shall be My witnesses..."
165


163
see page 58, "The Purpose of Spirit Baptism" and page 22,
"What is Baptism with the Holy Spirit?"
164
Duffield, et. al., page 323.
165
Acts 1:8.



72

CHAPTER SIX

APPLYING THE FAITH


The experience of Spirit Baptism does not form part of
an eclectic catalogue of spiritual experiences available to the
'spiritual believer', it is part of the Scripturally based equipping
of those who believe in Christ. The teaching does not grant
superiority to its teachers or recipients, as it is measured in
Christo-centric outcomes that relate to the spread of the
Christian gospel.

Our research question was, "What should be the current
viable doctrine of Pentecostals concerning Holy Spirit
baptism?
166
This question was followed by three
considerations.
167
The first two have been answered in the
study
168
the third will now be addressed
169
in the form of
outlined observations based on the work of the preceding
chapters, and recommendations for ministry application.


166
see page 3.
167
Ibid.
168
(1) The questions of consequence and subsequence concerning
the time of reception of Spirit baptism, (2) 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.
169
Namely, the nature of changes `Mainline Pentecostals' may need
to consider in their stated doctrines and ensuing practices.



73
The Nature of Changes "Mainline Pentecostals" May Need
to Consider in their Stated Doctrines and Ensuing
Practices

From the perspective, "experience may inform the exegesis of
the texts of our study it is hermeneutics that must ultimately
dictate any accepted and existentially viable exegesis", the
following changes need to be considered.

1. Concerning tongues as the sole initial evidence of the
reception of Spirit Baptism. Tongues are seen in the
records of Acts 2, 10 and 19 they are not in Acts 8 and are
mentioned along with the prophesying in Acts 19: 6.
Though this does not discount tongues, it is inconsistent to
make them the sole initial evidence. While some groups
state the reception to be with signs following, the
Assemblies of God still hold to their 1916 statement of "the
initial evidence of speaking with tongues". In holding to
this 'limited definition' some of their writers use 'eisigesis'
on the passage in Acts 8.
170


2. Ceasing use of the passage of I Corinthians 12: 13 to
substantiate that the Spirit places believers into the Body of
Christ by Spirit Baptism. Therefore, implying those who
are not recipients of a subsequent to conversion experience
of the Spirit, are not 'part of the Body' is entirely erroneous.
This usage should not only be desisted, but refuted by its
proponents in the interest of informed Biblical exegesis.

3. The restoration of a "Community Hermeneutic". Sound
hermeneutics demand that the "context" of an individual
participation in a reception of the Spirit is in "community"

170
169Holdcraft. p.113.



74
in all accounts in Acts should be emphasised. This would
lead to a correcting of excessive subjective or self-
interpretation of the experience. The Scriptures and the
normative experience of the community should be the
judge and validation of the initial experience, and purpose
of the gift.

4. Re-emphasis placed on the purpose of empowerment is for
world mission, not personal piety or sanctification. God's
purpose seen in the unity of Spiritual purpose, through the
'transitional institutions of redemptive activity (e.g. Family,
Israel, Church, Millennial Kingdom)
171
set the context of
Spirit Baptism as being related to equipping the individual
for effective participation with the Church's in its mission
of world evangelisation.

5. The Baptism of the Spirit is not an "alternative kerygma
and must be contextualized within the Christological
/Redemptive one. The practice of the former is not
generally a problem of doctrine, but praxis in face of the
'commodity religion of Western Modernity'.

The 'coming of age' experienced by late twentieth century
Pentecostalism must be Biblically determined. It must hold to
truth from sound hermeneutics, rationally defined, empirically
tested and demonstrated by the existentially viability of the
person of the Holy Spirit in the individual and corporate life of
those who make up 'The Community'. Spirit baptism is
germane to the essential ecclesiology of Pentecostalism.



171
Gordon R. Lewis and Bruce A. Demarest. Integrative Theology,
Vol 3. (Denver: Pre-published Draft, 1991), p.59.



75

- BIBLIOGRAPHY -

General and Monographs


Barclay, William The Gospel of John. Edinburgh: Saint
Andrew Press, 1958.

Brown, Colin. ed., Dictionary of N.T. Theology, Vol 1.,
London: Paternoster 1975).

Bullinger, Ethelbert W. Critical Lexicon & Concordance.
London: Bagster, 1877. (reprint 1974).

Burgess S. and McGee B. eds., Dictionary of Pentecostal and
Charismatic Movements. Grand Rapids: Regency,
1988.

Burgess, Stanley M. The Spirit and the Church: Antiquity.
Peabody: Hendrickson, 1984.

______________. The Holy Spirit: Eastern Christian
Traditions. Peabody: Hendrickson, 1989.

Dunn, James D. G. Baptism in the Holy Spirit. Philadelphia:
The Westminster Press, 1977.

Ellis Earle E. Pauline Theology: Ministry and Society.
Grand Rapids: Eerdmans, 1989.

Ervin, Howard M. Conversion-Initiation and the Baptism of
the Holy Spirit. Peabody: Hendrickson, 1984.



76

______________. Spirit Baptism: A Biblical Investigation.
Peabody: Hendrickson, 1987.

Gasque, W. Ward. A History of the Interpretation of the Acts
of the Apostles. Peabody: Hendrickson, 1989.

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

Harrison, Waltke, Guthrie and Fee. Biblical Criticism:
Historical Literary and Textual. Grand Rapids:
Zondervan, 1978.

Hasel, Gerhard, New Testament Theology: Basic issues in
the current Debate. Grand Rapids: Eerdmans, 1978.

Jorstad, Erling, ed., The Holy Spirit in Today's Church: A
Handbook of the New Pentecostalism. Nashville:
Abbingdon, 1973.

Kennedy, D.J. Hardee. Joel in "The Broadman Bible
Commentary", ed., Clifton J. Allen, Vol VII,
Nashville: Broadman, 1972.

Liefeld, Walter, "Luke" in Expositor's Bible Commentary.
ed., Gaebelein, Frank E. Vol. 8. Grand Rapids:
Regency, 1984.

Longenecker, Richard N., "Acts" in Expositor's Bible
Commentary. ed., Gaebelein, Frank E. Vol 9. Grand
Rapids: Regency, 1981.




77
Morton A. Q. and Macgreggor G. H. C. The Structure of
Luke and Acts. London: Hodder & Stoughton, 1964.

O'Toole, Robert F. The Unity of Luke's Theology: An
Analysis of Luke-Acts. Wilmington: Michael Glazier,
1984.

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Papers, Articles and Dissertations

Charles, J. Daryl. "The `Coming One'/`Stronger One and His
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Fee, Gordon. Towards a Pentecostal Hermeneutic." Pneuma
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Leggett, Dennis. "The Assemblies of God Statement on
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Menzies, Robert. "The Baptist's Prophecy in Lukan
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Poewe, Karla. "The Charismatic Movement and Augustine:
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Stronstad, Roger. "Pentecostalism, Experiential
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Wessels, Roland. "How is the Baptism in the Holy Spirit
Distinguished from Receiving the Spirit at Conversion?
A Problem Question in the Assemblies of God". In
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