Name: Stephen T.

Adair
Student ID Number: 2060329784
Email Address: adair.steve@gmail.com
Course Name: The Doctrine of the Holy Spirit
Course Number: NT 573 ISR303
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PLEASE TYPE THE REQUIREMENTS FOR THIS LESSON SUBMISSION AS

THEY APPEAR IN YOUR STUDY GUIDE HERE
Choose an aspect of the material in the course that is of special interest to you and write a
2000-2250 word (8-9 page) research paper detailing your findings. Here are some topics to
consider: the pre-reformation era understanding of pneumatology; the reformation era
understanding of pneumatology; the views of one leading contemporary theologian
concerning pneumatology; or the work of the Spirit in fostering holiness in the lives of
believers. Be sure to anchor opinions you express and assertions you make to the
information presented in the assigned readings and at least ten other relevant, scholarly
sources (e.g. theological works, exegetical commentaries, scholarly journal articles, and
academic monographs), including sources found in the Harold F. Hunter Theological Library
(all formally cited according to the approved style).
The goal is not to summarize and quote (whether extensively or frequently) what others
have said. Rather, it is to integrate and assimilate information from outside reading and
research into the flow of your own cogent, creative, insightful, and well-organized
discussion. Include an outline (for example, an introduction, several main points, and a
conclusion) within the body of your paper and a bibliography at the end of all works formally
cited within the same.

BAPTISM IN THE HOLY SPIRIT

INTRODUCTION

A major theological matter that continues to divide the Christian Church concerns the nature

of “Baptism in the Holy Spirit”. Views are numerous, differing not only between but also

within doctrinal schools. For example, Reformed Theology does not have a well-defined,

definitive view of Baptism in the Holy Spirit1, but is divided between those that follow Calvin

and hold a Regenerative view2, and those that follow Luther and hold a Sacramentalist view3.

Moreover, Charismatics are found in many theological schools and whilst they share belief in

charismatic spiritual experiences, they hold different views concerning baptism in the Holy

Spirit4.

1
Walvoord, J. G., “The Augustian-Dispensational Perspective”, in: Dieter, M. E., “Five Views on
Sanctification”, Counterpoints: Bible and Theology Series, Zondervan, 1987, p211.
2
Chung, P., “Calvin and the Holy Spirit: A Reconsideration in Light of Spirituality and Social Ethics”,
Pnuema - The Journal of the Society for Pentecostal Studies, Vol. 24, No. 1, Spring 2002,pp40-55.
3
Old, H. O., “Baptism”, in: McKim, D. K., “The Westminster Handbook to Reformed Theology”,
Westminster John Knox Press, 2001, pp12-15; Yun, K. D., “Water Baptism and Spirit Baptism:
Pentecostals and Lutherans in Dialogue”, Dialog: A Journal of Theology, Vol. 43, No. 4., Winter 2004,
pp344-351.
4
For instance, some Charismatics hold classical Pentecostal views (see for instance: Williams, J. R.,
“Renewal Theology: Systematic Theology from a Charismatic Perspective”, Zondervan, 1996, pp207-

Page 2 of 18
This paper seeks to explore these various views by examining the scriptural basis for each

view and discussing their various strengths and weaknesses. Discussion is restricted to the

experience of Baptism in the Holy Spirit, and is not concerned with spiritual giftings, which is

beyond the scope of this paper.

USAGE OF THE TERM “BAPTISM IN THE SPIRIT”

The term “baptised in the Holy Spirit” never used directly to describe a specific event5,

however, in Acts 11:16, Peter associates “Baptism in the Holy Spirit” with the experience in

which the House of Cornelius “received” the Holy Spirit, implying similarity with

experiences on the Day of Pentecost. Thus there is some degree of synonymy between

baptism, being filled, receiving and the Holy Spirit coming upon an individual6.

The phrase “Baptism in/with/by the Holy Spirit” occurs just seven times in New Testament

scriptures7. The first four occurrences of the term are four independent quotations of a single

utterance of John the Baptist at Jesus’ baptism, when John prophesies that Jesus would

baptise in the Holy Spirit and with fire. In Acts, the phrase occurs on Jesus lips, where He

promises His disciples that they would receive this baptism in “a few days”.

306); whilst others hold Sacramentalist views (see for instance: Lindberg, C., “The Third Reformation:
Charismatic Movements and the Lutheran Tradition”, Mercer University Press, 1983, pp223-225).
5
It is not used to describe the receiving of the Spirit on the Day of Pentecost, by Samaritans or by the
House of Cornelius.
6
Lyon, R. W., “Baptism and Spirit Baptism in the New Testament”, Wesleyan Theological Journal
Vol. 14, No. 1, 1979, pp14-26.
7
Matt 3:11 (“I baptise you with water for repentance. But after me will come one who is more
powerful than I, whose sandals I am not fit to carry. He will baptise you with the Holy Spirit and with
fire”); Mark 1:8 (“I baptise you with water, but he will baptise you with the Holy Spirit”); Luke 3: 16
(John answered them all, “I baptise you with water. But one more powerful than I will come, the
thongs of whose sandals I am not worthy to untie. He will baptise you with the Holy Spirit and with
fire”); John 1:33 (“I would not have known him, except that the one who sent me to baptise with water
told me, ‘The man on whom you see the Spirit come down and remain is he who will baptise with the
Holy Spirit’”); Acts 1:5 (“For John baptised with water, but in a few days you will be baptised with the
Holy Spirit”); Acts 11:16 (“Then I remembered what the Lord had said: ‘John baptised with water, but
you will be baptised with the Holy Spirit’”); 1 Cor. 12:13 (For we were all baptised by one Spirit into
one body--whether Jews or Greeks, slave or free--and we were all given the one Spirit to drink).

Page 3 of 18
The sixth is a statement on Peter’s lips which is remembering the earlier promises, and so is in

the future tense, but is referring to two occurrences that are actually in the past, viz. the Day

of Pentecost and the outpouring of the Holy Spirit on the house of Cornelius.

The seventh occurs in 1 Corinthians; this passage is the subject of debate as Experientialists

assert that this passage does not refer to baptism in the Holy Spirit, but baptism by the Holy

Spirit.

Kaiser8 and Walvoord9 both note that the first five instances all look forward to the event, and

in 1 Corinthians is described as a past occurrence, and argue that the experience of baptism in

the Holy Spirit was a single, one-off universal experience that occurred at a specific point in

history, and that baptism in the Holy Spirit continues to occur at the initiation/regeneration of

every believer without repetition of the same experience.

DESCRIPTIONS OF BAPTISM IN THE HOLY SPIRIT

Scholars generally agree that four occurrences may be regarded as baptisms in the Holy

Spirit, viz:

• The Day of Pentecost (Acts 2:1-43): On this occasion, the Holy Spirit descended on

the individuals gathered in the upper room without human mediation. The Spirit came

in two tangible forms; firstly there was a sound like the “blowing of a violent wind”

(2:2); secondly, there were visible tongues of fire on each individual (2:3). The result

of the experience was also tangible as each person spoke in foreign languages “as the

Spirit enabled them” (2:4).

• The Samaritan believers (Acts 8:14-18): On this occasion, the Spirit came through

prayer and the laying on of hands by the apostles (8:15, 17-18). There is no

8
Kaiser, W. C., “The Baptism in the Holy Spirit as the Promise of the Father: A Reformed
Perspective”, in: Colle, R. D., Dunning, H. R., Hart, L., Horton, S. M., Kaiser, W. C., “Perspectives on
Spirit Baptism: Five Views”, Broadman & Holman Publishers, 2004, p20.
9
Walvoord, J. G., “The Augustian-Dispensational Perspective”, in: Dieter, M. E., “Five Views on
Sanctification”, Counterpoints: Bible and Theology Series, Zondervan, 1987, p211.

Page 4 of 18
 description of the actual experience of Samaritan Christians, but there was clearly

some tangible evidence of the Holy Spirit’s activity as Simon, who was a magician

that had impressed the populace with his magic powers, “saw” something that

impressed him very much.

• The House of Cornelius (Acts 10:44-48): At the house of Cornelius, the Holy Spirit

descended upon the Gentiles without human mediation. The experience had tangible

results as those gathered spoke in tongues and praised God (10:48).

• The Ephesian believers (Acts 19:1-7): In Ephesus, Paul encountered a number of

believers, who had been taught about Jesus by Apollos. Paul first baptised the

Ephesian believers into the name of Jesus (19:5) and then laid hands on them and

they received the Holy Spirit and they spoke in tongues and prophesied (19:6).

From these descriptions we may observe that each experience is unique10; on three occasions

those baptised with the Spirit were already believers11; two occasions were initiated entirely

by the Holy Spirit, and the other two involved the laying on hands by the apostles; on all

occasions, the experience was tangible to both the recipients and those observing; and on

three of the occasions, the experience resulted in the recipients speaking in tongues12.

DESCRIPTIONS OF BEING FILLED WITH THE HOLY SPIRIT

The book of Acts records five additional experiences of being “filled” with the Holy Spirit.

Whilst these occasions are never described as baptisms in the Holy Spirit, they are

experiences of the Holy Spirit.

10
Loder notes that there is no distinct pattern regarding Spirit baptism; See: Loder, A., “The Classical
Pentecostal Doctrine of Spirit-baptism: Some Exegetical Considerations”, Διδασκαλία, Spring 2002,
pp73-88.
11
Acts 2:1-43; Acts 8:14-18; Acts 19:1-7.
12
In the other case (i.e. the Samaritans) there is no direct description of the experience.

Page 5 of 18
 • Acts 4:8: Without human mediation, Peter is again “filled” with the Holy Spirit and

speaks with boldness and clarity.

• Acts 4:31: After praying in the face of opposition from the authorities, the believers

were again “filled” with the Holy Spirit and spoke the word of the Lord boldly.

• Acts 9:17-20: When Ananias placed his hands on Paul, he was healed and filled with

the Holy Spirit. As a result, was Paul began preaching about Jesus “at once”

(19:20)13.

• Acts 13:9: Paul was again “filled” with the Spirit and spoke prophetically to Elymas.

• Acts 13:52: Following the expulsion of Paul and Barnabas from Pisidian Antioch, the

new believers were filled with joy and the Holy Spirit.

Again, from these experiences it may be observed that each experience is unique, is tangible

to both the recipient and those observing, and resulted in a verbal response, including

speaking with boldness and clarity, preaching with authority, prophecy and expressions of

joy.

GRAMMATICAL CONSIDERATIONS

On the first four occasions when the word “baptise” is used in connection with the Holy

Spirit, Jesus in the subject, indicating that it is Jesus that will baptise with the Holy Spirit. In

the fifth (Acts 1:5), sixth (Acts 11:16) and seventh (1 Cor. 12:13) uses of the term, the subject

Some Pentecostals assert that this experience was Paul’s Baptism in the Holy Spirit; see: Horton, S.
13

M., “What the Bible Says About the Holy Spirit”, Gospel Publishing House, 1995, p156.

Page 6 of 18
is the disciples; in other words, they are the recipients of the baptism in the Holy Spirit. In

each of these cases, the grammatical form indicates a single, one-off event14.

By contrast, the term “filled” is used in different contexts. In Acts 2:1, which describes

Pentecost, as well as all other occurrences in Acts15, the aorist tense is used, indicating a one-

off event. However, in Eph. 5:18, “filled”, is in the imperative present tense, indicating a

continued or repeated experience16.

Wood noted that the theological implications of this verse are crucial, as the imperative

demonstrates that baptism in the Holy Spirit is intended for all believers, and the present tense

rules out any once-for-all reception of the Spirit but points to a continuous replenishment

(literally, “go on being filled”)17. Moreover, that believers should be continuously or

repeatedly “filled” with the Spirit is clear from scriptures such as Acts 4:8; 4:31; 9:17; 13:9;

and 13:52.

Thus, although there is a degree of synonymy between the concepts of baptism in the Holy

Spirit and being filled with the Holy Spirit, it may be argued that there is also a distinction

between the two terms in that baptism is always addressed as a single one-off initiatory

event18, whilst being filled with the Holy Spirit is expected to be a continuous or least

repeated experience19.

14
Kaiser, W. C., “The Baptism in the Holy Spirit as the Promise of the Father: A Reformed
Perspective”, in: Colle, R. D., Dunning, H. R., Hart, L., Horton, S. M., Kaiser, W. C., “Perspectives on
Spirit Baptism: Five Views”, Broadman & Holman Publishers, 2004, p20.
15
Acts 4:8; 4:31; 9:17; 13:9; 13:52.
16
Lincoln, A. T. “Ephesians”, Word Biblical Commentary, Vol. 42, Word Books Incorporated, 1990,
p344.
17
Wood, A. S. “Ephesians”; In: Gaebelein, F. E., “The Expositor’s Bible Commentary: Ephesians
through Philemon”, Vol. 11, Zondervan Publishing House, 1981, p72.
18
Lee stresses a difference between baptism, and other language (filled, came upon, received, or fell
upon), noting that whilst it is possible that these terms are simply different metaphors for the same
reality, baptismal language is arguably distinct in terms of its significance as baptism was first-century
language for being “in”. See: Lee, M., “An Evangelical Dialogue on Luke, Salvation, and Spirit
Baptism”, PNEUMA: The Journal of the Society for Pentecostal Studies, Volume 26, No. 1, Spring
2004, pp81-98
19
Pentecostals distinguish between “baptism in the Spirit”, which is regarded as an initial experience of
the person and power of the Holy Spirit, and being filled with the Holy Spirit, which is regarded as

Page 7 of 18
DISCUSSION

Sacramental views of Baptism in the Holy Spirit, such as those adhered to by Orthodox and

Catholic Theologies, teach that Baptism in the Holy Spirit (Chrism) is a sacramental matter; it

is the gift of Christ but is conferred upon the believer by a minister through the anointing with

oil immediately after water baptism20 (Orthodox practice)21 or upon Confirmation (Catholic

practice)22. Baptism in the Holy Spirit is regarded as distinct but intimately connected with

water baptism23, with both forming essential elements of the Christian initiation/regeneration

process24. Catholics, separate baptism and Chrism more positively by associating it with

Confirmation, but still regard the two events as intimately connected25.

Regenerative views of Baptism in the Holy Spirit, such as those promoted by Calvinism26 and

Dispensationalism27, teach that the Holy Spirit is given at the point of regeneration28. Water

baptism is a distinct experience to baptism in the Holy Spirit and is simply a physical

ordinance that is practised to demonstrate a spiritual baptism that has previously taken place29.

continual or repeated experience. See: Warrington, K., “Pentecostal Theology: A Theology of

Encounter”, T & T Clark, 2008, p115.
20
Tyneh, C. S., “Orthodox Christianity: Overview and Bibliography”, Nova Publishers, 2003. p105.
21
Orthodox Christians refer to baptism in the Holy Spirit as “Chrismation”, and although regarded as a
separate sacrament to baptism is always performed immediately after baptism, taking Jesus’ baptism
and subsequent experience of the Holy Spirit as a model.
22
McDonnell, K., Montague, G. T., “Christian Initiation and Baptism in the Holy Spirit: Evidence
from the First Eight Centuries”, Revised Edition, Liturgical Press, 1991, p350.
23
Das, A. A., “Acts 8: Water, Baptism, and the Spirit, Concordia Journal”, April 1993, pp108-134.
24
Clendenin, D. B., “Eastern Orthodox Theology: A Contemporary Reader”, Baker Academic, 2003,
p24.
25
Johnson, M. E., “Images of Baptism”, Issue 6 of Forum essays, Liturgy Training Publications, 2001,
pp81-87.
26
Beveridge, H., “Commentary upon the Acts of the Apostles by John Calvin”, Calvin Translation
Society, 1844, p26; Poythress, V. S., “The Baptism of the Holy Spirit - What Does It Mean? Part II”,
Torch and Trumpet, Reformed Fellowship Inc., March 1969, pp18-19.
27
Zuber, K. D., “The Baptism of the Spirit: A Defense of a Dispensational Understanding of the
Phrase”, Conservative Theological Journal, May 2006, pp5-18.
28
Kaiser, W. C., “The Baptism in the Holy Spirit as the Promise of the Father: A Reformed
Perspective”, in: Colle, R. D., Dunning, H. R., Hart, L., Horton, S. M., Kaiser, W. C., “Perspectives on
Spirit Baptism: Five Views”, Broadman & Holman Publishers, 2004, p36.
29
Calvin, J., “Institutes of the Christian Religion”, IV, xv, 1-2.

Page 8 of 18
Experiential views, such as those asserted by the Holiness, Pentecostal30 and Charismatic

movements31, teach that Baptism in the Holy Spirit is distinct from both regeneration 32 and

water baptism33. Rather, it is a subsequent, and significant experience which provides the

believer with a deeper sense of assurance concerning his relationship with God34, and equips

him with power for works of witness35 and service36. Thus, whilst both Sacramental and

Regenerative views regard Baptism in the Holy Spirit as a spiritual action of the Holy Spirit,

of which the believer is not cognisant, experiential views emphasise the importance of the

book of Acts in understanding the nature of baptism in the Holy Spirit 37, and regard Baptism

in the Holy Spirit as a spiritual and tangible encounter with the Holy Spirit38. Dunn asserts

that this view is wholly justified as the fact of experience in the scriptural accounts is too

obvious to require elaboration39. Conversely, Stott argues that Christian teaching should be

determined from the didactic scriptures, rather than from descriptive narratives, such as

Acts40. The problem with Stott’s position is threefold, firstly it appears to be contrary to

1 Tim. 3:16, secondly, it fails to recognise that didactic scriptures presupposed that believers

had prior experience of the Holy Spirit, and finally, it disallows all scriptural descriptions of

the characteristics of Spirit baptism which are all recorded in Acts exclusively. As experience

is always subjective, it should be concluded that a balanced view is only possible by

30
Bruner, F. D., “A Theology of the Holy Spirit: The Pentecostal Experience and New Testament
Witness”, William B . Eerdmanns Publisher, 1970, p57.
31
Kärkkäinen, V. M., “Pneumatology: The Holy Spirit in Ecumenical, International and Contextual
Perspective”, Baker Academic, 2002, p88.
32
Bloesch, D. G., “The Holy Spirit: Works & Gifts”, InterVarsity Press, 2000, p180; Warrington, K.,
“Pentecostal Theology: A Theology of Encounter”, T & T Clark, 2008, p104.
33
Williams, J. R., “Renewal Theology: Systematic Theology from a Charismatic Perspective”,
Zondervan, 1996, pp207-306.
34
Loder, A., “The Classical Pentecostal Doctrine of Spirit-baptism: Some Exegetical Considerations”,
Διδασκαλία, Spring 2002, pp73-88.
35
Menzies, R. P., “Luke’s Understanding of Baptism in the Holy Spirit: A Pentecostal Dialogues with
the Reformed Tradition”, Journal of Pentecostal Theology, Vol. 16, 2008, pp86–101.
36
Fee, G. D., “Gospel and Spirit: Issues in New Testament Hermeneutics”, Hendrickson Publishers,
1991, pp1-5-106.
37
See, for instance: Walker, T. W., “The Baptism in the Holy Spirit”; in: Brewster, P.S., “Pentecostal
Doctrine”, P. S Brewster, 1976, pp27-37; Duffield, G. P., van Cleave, N. M., “Foundations of
Pentecostal Theology”, Foursquare Media, 2008, p310.
38
Torrey, R. A., “The Baptism with the Holy Spirit”, Fleming H Revell Company, 1895, pp10-11.
39
Dunn, J. D. G., “Baptism in the Holy Spirit”, The Westminster Press, 1970, p225.
40
Stott, J., “Baptism and Fullness”, Third Edition, InterVarsity Press, 2006, p21.

Page 9 of 18
considering both descriptive passages, which describe a subjective experience and objective

didactic scriptures41.

Baptism in the Holy Spirit in Acts

Of the descriptions of baptism in the Holy Spirit in Acts, three of the four were experienced

by professing believers. Clearly, the initial outpouring of the Holy Spirit at Pentecost should

be considered to be unique42. However, Acts 8:12-16 presents a clear difficulty for both

Sacramentalist and the Regenerative views as the Samaritans had “believed” and been

baptised by Philip43. Stott argues that the Samaritan experience was clearly abnormal without

justifying this assertion44. Indeed, it may be argued that this was far from abnormal as it is

replicated in the Ephesian experience, in which those that had believed in Jesus through the

teaching of Apollos were baptised with the Holy Spirit45. This latter occurrence presents a

significant difficulty for the Regenerative views but is less of a problem for the Sacramentalist

view.

Baptism in the Holy Spirit in 1 Cor. 12:13

Sacramental and Regenerative views both rely upon interpretation of 1 Cor. 12:13, with

Sacramentalists asserting that this verse demonstrates that baptism in water/Chrism as the

instrument of grace by which the individual is regenerated and engrafted into the Kingdom,

making baptism essential to salvation46. Conversely, Regenerationalists deny that baptism in

water is essential to salvation47, and insist that this verse refers to baptism in the Holy Spirit,

41
Hart, L., “Spirit Baptism: A Dimensional Charismatic Perspective”; in: Colle, R. D., Dunning, H. R.,
Hart, L., Horton, S. M., Kaiser, W. C., “Perspectives on Spirit Baptism: Five Views”, Broadman &
Holman Publishers, 2004, p107; Cole, G. A., “He Who Gives Life: The Doctrine of the Holy Spirit”,
Crossway Books, 2007, p27.
42
Dunn, J. D. G., “Baptism in the Holy Spirit”, The Westminster Press, 1970, pp47-48.
43
Acts 8:12.
44
Stott, J., “Baptism and Fullness”, Third Edition, InterVarsity Press, 2006, p43.
45
Note Paul’s question: “Did you receive the Holy Spirit when you believed?” (Acts 19:2).
46
Sparks, J. N.,“The Orthodox Study Bible: Ancient Christianity Speaks to Today's World”, Thomas
Nelson Inc, 2008, p1532; Di Berardino, A., “We Believe in One Holy Catholic and Apostolic Church”,
Volume 5 of Ancient Christian Doctrine Series, InterVarsity Press, 2010, p87.
47
Witherington, B., III., “Troubled Waters: The Real New Testament Theology of Baptism”, Baylor
University Press, 2007, p118.

Page 10 of 18
which is thus the instrument of grace in drawing the believer to faith and engrafting him into

the Kingdom48.

Experientialists argue that this baptism “by” the Holy Spirit, into the Body of Christ, relates

to the Spirit’s work of regeneration and is distinct from baptism “in” or “with” the Holy

Spirit49. In Greek, the verse reads:

καὶ γάρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἒν σῶμα ἐβαπτίσθημεν

Sacramentalists and Regenerationalists note that this verse uses the term “ἐν ἑνὶ πνεύματι”,

and argue that this is exactly the same as the term “ἐν πνεύματι”, and should be translated “in

one Spirit”, as occurs in the NRSV. Experientialists argue that as the verse includes “ἐν”

twice, such a translation makes no sense of the baptismal imagery, which is portrays

something being immersed or dipped or sprinkled in/with some form of medium; such

translation would have the believer being immersed in two mediums, the Spirit and the

body50. Rather, because “ἐν” can mean in, amongst, with or by51, the most logical translation

is “by one Spirit”, as occurs in translations such as NIV, KJV, NLT and NASB.

Summing Up

In his seminal work on baptism in the Holy Spirit, Dunn notes that as the Holy Spirit became

less the subject of experience, and more the subject of faith, Catholic doctrine focused on the

objectivity of the Sacraments, which could be regulated by the church52. As a natural

consequence Catholic doctrine adopted a Sacramentalist view of baptism in the Holy Spirit.

Protestant doctrine reacted against the Catholic tendency toward sacerdotalism, and

emphasised the objectivity of scripture, together with the importance of preaching and the

48
Sproul, R. C., “What is Baptism?”, Reformation Trust, Kindle Edition, 2011, kl223.
49
Warrington, K., “Pentecostal Theology: A Theology of Encounter”, T & T Clark, 2008, p113.
50
Horton, S. M., “I & II Corinthians”, Legion Press, 1999, pp96-98.
51
Bauer, W., Danker, F. W., Arndt, W.F., Gingrich, F.W., “Greek-English Lexicon of the New
Testament and Other Early Christian Literature”, Third Edition, The University of Chicago Press,
2000.
52
Dunn, J. D. G., “Baptism in the Holy Spirit”, The Westminster Press, 1970, pp224-225.

Page 11 of 18
work of the Holy Spirit in drawing the individual to personal faith. Consequentially, water

baptism was no longer regarded as essential to salvation, and a Regenerative view of baptism

was adopted. Dunn also notes that Pentecostalism reacted against mechanical Sacramentalism

and the dead Biblicist orthodoxy of the Regenerative view, and instead emphasised the

significance of experience of the Holy Spirit53.

Despite more than a century of Pentecostalism and the renewed interest in the Holy Spirit that

this has engendered, there are still very significant differences in understanding of baptism in

the Holy Spirit. However, Experiential views are now treated with more sympathy,

Charismatic strains are now present in many doctrinal schools54 and the fact of experience of

the Holy Spirit is now widely accepted55. Thus, whilst there remains a question of timing with

respect to baptism in the Spirit, there is now greater agreement concerning the distinctive

nature56 and consequence of this baptism.

Cole differentiates between baptism in the Spirit, which is seen as an initial experience

associated with regeneration, and fullness of the Spirit, the results of which are always

relational, affecting the believer’s relationships with both God and man57. Dunn concludes

that water baptism and Spirit baptism are distinct, that the former is the preparation for and

means of reaching out for the latter, and that the demonstration of Spirit baptism is found in a

scriptural lifestyle58. Others express similar views, emphasising that love should be a central

53
Ibid.
54
Synan, V., “The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal,
1901–2001”, Thomas Nelson Publishers, 2001, pp381-388.
55
Bloesch, D. G., “The Holy Spirit: Works & Gifts”, InterVarsity Press, 2000, p14.
56
Warrington, K., “Pentecostal Theology: A Theology of Encounter”, T & T Clark, 2008, p105.
57
Cole, G. A., “Engaging with the Holy Spirit: Real Questions, Practical Answers”, 2008, Crossway
Books, p101.
58
Dunn, J. D. G., “Baptism in the Holy Spirit”, The Westminster Press, 1970, p227.

Page 12 of 18
demonstration of Spirit baptism59 whilst Cartledge defines baptism in the Spirit as a step-

change in the relationship between the believer and God60.

CONCLUSION

The many views of Baptism in the Holy Spirit may be described as falling into three distinct

genres, viz.: Sacramental; Regenerative; and Experiential views. Despite much dialogue

concerning these views, it is unlikely that any consensus will be reached, and there remains a

disagreement with respect to the timing of this experience. However, experiences of the Holy

Spirit are now afforded more credibility.

Experience of the Holy Spirit should always be tested against the objective teaching of

scripture, and should always be demonstrable through the lifestyle of the believer. Acts

provides the only Biblical descriptions of experiences of Baptism, receiving and filling with

the Holy Spirit. Notwithstanding the subjectivity of these descriptions, it is possible to

conclude that:

• Each experience is unique.

• The experience is not always associated with Christian initiation.

• Each experience is tangible to both the recipient and those observing.

• Each occasion resulted in verbal response, including speaking with boldness and

clarity, preaching with authority, prophecy and expressions of joy.

59
Macchia, F. D., “Baptised in the Holy Spirit: A Global Pentecostal Theology”, Zondervan, 2006,
Kindle Edition, kl5293-5769; Moon, T. G., “J.H. King’s ‘Expansive’ Theology of Pentecostal Spirit
Baptism, Journal of Pentecostal Theology”, Vol. 21, 2012, pp320–343.
60
Cartledge, M. J., “Pentecostal Experience: An Example of Practical-Theological Rescripting”, The
Journal of the European Pentecostal Theological Association, Vol. 28, No. 1., pp21-34.

Page 13 of 18
BIBLIOGRAPHY

GENERAL REFERENCES

“The Holy Bible”, New International Version, Zondervan Bible Publishers, International
Bible Society, 1984.

“The Holy Bible”, Authorized Version, 1769 Blayney Edition of the 1611 King James
Version of the English Bible.

“The Holy Bible”, Second Edition, New Living Translation, Tyndale House Publishers, 1998.

“The Holy Bible”, The New Revised Standard Version, the Division of Christian Education
of the National Council of the Churches of Christ in the United States of America,
1989.

“The Holy Bible”, The New American Standard Bible, The Lockman Foundation, 1995.

REFERENCES

Bauer, W., Danker, F. W., Arndt, W.F., Gingrich, F.W., “Greek-English Lexicon of the New
Testament and Other Early Christian Literature”, Third Edition, The University of
Chicago Press, 2000.

Beveridge, H., “Commentary upon the Acts of the Apostles by John Calvin”, Calvin
Translation Society, 1844.

Bloesch, D. G., “The Holy Spirit: Works & Gifts”, InterVarsity Press, 2000.

Brewster, P.S., “Pentecostal Doctrine”, P. S Brewster, 1976.

Bruner, F. D., “A Theology of the Holy Spirit: The Pentecostal Experience and New
Testament Witness”, William B . Eerdmanns Publisher, 1970.

Calvin, J., “Institutes of the Christian Religion”, IV, xv, 1-2.

Cartledge, M. J., “Pentecostal Experience: An Example of Practical-Theological Rescripting”,

The Journal of the European Pentecostal Theological Association, Vol. 28, No. 1.,
pp21-34.

Chung, P., “Calvin and the Holy Spirit: A Reconsideration in Light of Spirituality and Social
Ethics”, Pnuema - The Journal of the Society for Pentecostal Studies, Vol. 24, No. 1,
Spring 2002,pp40-55.

Clendenin, D. B., “Eastern Orthodox Theology: A Contemporary Reader”, Baker Academic,

2003.

Cole, G. A., “Engaging with the Holy Spirit: Real Questions, Practical Answers”, 2008,
Crossway Books.

Page 14 of 18
Cole, G. A., “He Who Gives Life: The Doctrine of the Holy Spirit”, Crossway Books, 2007.

Colle, R. D., Dunning, H. R., Hart, L., Horton, S. M., Kaiser, W. C., “Perspectives on Spirit
Baptism: Five Views”, Broadman & Holman Publishers, 2004.

Das, A. A., “Acts 8: Water, Baptism, and the Spirit, Concordia Journal”, April 1993,
pp108-134.

Di Berardino, A., “We Believe in One Holy Catholic and Apostolic Church”, Volume 5 of
Ancient Christian Doctrine Series, InterVarsity Press, 2010.

Dieter, M. E., “Five Views on Sanctification”, Counterpoints: Bible and Theology Series,
Zondervan, 1987.

Duffield, G. P., van Cleave, N. M., “Foundations of Pentecostal Theology”, Foursquare

Media, 2008.

Dunn, J. D. G., “Baptism in the Holy Spirit”, The Westminster Press, 1970.

Fee, G. D., “Gospel and Spirit: Issues in New Testament Hermeneutics”, Hendrickson
Publishers, 1991.

Gaebelein, F. E., “The Expositor’s Bible Commentary: Ephesians through Philemon”, Vol.
11, Zondervan Publishing House, 1981.

Horton, S. M., “I & II Corinthians”, Legion Press, 1999.

Horton, S. M., “What the Bible Says About the Holy Spirit”, Gospel Publishing House, 1995,
p156.

Johnson, M. E., “Images of Baptism”, Issue 6 of Forum essays, Liturgy Training

Publications, 2001.

Kärkkäinen, V. M., “Pneumatology: The Holy Spirit in Ecumenical, International and

Contextual Perspective”, Baker Academic, 2002.

Lee, M., “An Evangelical Dialogue on Luke, Salvation, and Spirit Baptism”, PNEUMA: The
Journal of the Society for Pentecostal Studies, Vol. 26, No. 1, Spring 2004, pp81-98

Lincoln, A. T. “Ephesians”, Word Biblical Commentary, Vol. 42, Word Books Incorporated,
1990.

Lindberg, C., “The Third Reformation: Charismatic Movements and the Lutheran Tradition”,
Mercer University Press, 1983.

Loder, A., “The Classical Pentecostal Doctrine of Spirit-baptism: Some Exegetical

Considerations”, Διδασκαλία, Spring 2002, pp73-88.

Lyon, R. W., “Baptism and Spirit Baptism in the New Testament”, Wesleyan Theological
Journal

Vol. 14, No. 1, 1979, pp14-26.

Macchia, F. D., “Baptised in the Holy Spirit: A Global Pentecostal Theology”, Zondervan,
2006.

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McDonnell, K., Montague, G. T., “Christian Initiation and Baptism in the Holy Spirit:
Evidence from the First Eight Centuries”, Revised Edition, Liturgical Press, 1991.

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Knox Press, 2001.

Menzies, R. P., “Luke’s Understanding of Baptism in the Holy Spirit: A Pentecostal

Dialogues with the Reformed Tradition”, Journal of Pentecostal Theology, Vol.
16, 2008, pp86–101.

Moon, T. G., “J.H. King’s ‘Expansive’ Theology of Pentecostal Spirit Baptism, Journal of
Pentecostal Theology”, Vol. 21, 2012, pp320–343.

Poythress, V. S., “The Baptism of the Holy Spirit - What Does It Mean? Part II”, Torch and
Trumpet, Reformed Fellowship Inc., March 1969, pp18-19.

Sparks, J. N.,“The Orthodox Study Bible: Ancient Christianity Speaks to Today's World”,
Thomas Nelson Inc, 2008.

Sproul, R. C., “What is Baptism?”, Reformation Trust, Kindle Edition, 2011.

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Synan, V., “The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic
Renewal, 1901–2001”, Thomas Nelson Publishers, 2001.

Torrey, R. A., “The Baptism with the Holy Spirit”, Fleming H Revell Company, 1895.

Tyneh, C. S., “Orthodox Christianity: Overview and Bibliography”, Nova Publishers, 2003.

Warrington, K., “Pentecostal Theology: A Theology of Encounter”, T & T Clark, 2008.

Williams, J. R., “Renewal Theology: Systematic Theology from a Charismatic Perspective”,

Zondervan, 1996.

Witherington, B., III., “Troubled Waters: The Real New Testament Theology of Baptism”,
Baylor University Press, 2007.

Yun, K. D., “Water Baptism and Spirit Baptism: Pentecostals and Lutherans in Dialogue”,
Dialog: A Journal of Theology, Vol. 43, No. 4., Winter 2004, pp344-351.

Zuber, K. D., “The Baptism of the Spirit: A Defense of a Dispensational Understanding of the
Phrase”, Conservative Theological Journal, May 2006, pp5-18.

Page 16 of 18
 Trinity Evaluation Sheet
Student Name: Steve Adair ID#: 2060329784
Faculty Name: Dr Benjamin Cocar Faculty Email: bcocar@trinitysem.edu
Faculty Due Date: 12/23/2013
Program of Study: Master of Arts - Major in Biblical Studies
Course Number: TH 573 IS R3 03
Course Name: Doctrine of the Holy Spirit
Assignment: Assignment Two: REVISED Research Paper 2000-2250 words (8-9 pgs)
NOTE TO FACULTY: Email graded lessons to grades@trinitysem.edu
Points TRINITY COURSE POINTS GRADE VALUE
TOTAL A 94-100 B+ 87-89 C+ 77-79 D+ 67-69 F 0-59
POINTS 100 A- 90-93 B 84-86
B- 80-83
C 74-76
C- 70-73
D 64-66
D- 60-63

EVALUATION OF DEMONSTRATED PERFORMANCE

Please incorporate comments throughout the assignment that will enhance, correct, and/or guide the
student’s current and continued knowledge and understanding of the subject matter. Then summarize
those comments under each section below and assign a numeric value (not a letter grade). Add the
points for each section and record the Total Points (not a letter grade).
Earned / Possible

CONTENT – Selection and Utilization of Resources

(Remember; Understand; Apply) 40 40

Very good paper on a very important subject. Good understanding and good application.

Earned / Possible

REASONING – Analysis and Development of Concepts

(Analyze; Evaluate; Create) 40 40

Very good analysis and evaluation of the HS Baptism.

Earned / Possible

WRITING – Document Format and Language Structure

(Spelling; Grammar; Style) 20

Very good. Walvoord have written a good work on the HS. I published a paper on the HS Baptism. You
can see it and lru.edu/publications ministry journal.

Dr. BCocar 12/29/13

Faculty Signature or eSignature Date Evaluated

Trinity College of the Bible and Theological Seminary 20081118

Trinity College of the Bible and Theological Seminary 20081118