In Christian theology, baptism with the Holy Spirit (also called baptism in the Holy Spirit) or the baptism of the Spirit or baptism with the Holy. Ghost , distinguished from baptism by water. It is often associated with incorporation into the Christian Church, the conferment of spiritual gifts, and empowerment for Christian service.
The term baptism with the Holy Spirit comes from the New Testament, and all Christian traditions accept it as a theological concept. Nonetheless, Christian denominations and traditions have interpreted their meaning in various ways because of differences in the doctrine of salvation and ecclesiology. Consequently, the baptism of the Spirit has been defined as a part of the sacrament of initiation into the church, as synonymous with regeneration, as synonymous with Christian perfection, or as the second work of grace which empowers a person for the Christian life and service.
Before the emergence of the movement of holiness in the mid-19th century and Pentecostalism in the early 20th century, most denominations believed that Christians received baptism with the Holy Spirit both on repentance and regeneration or through Christian initiation ceremonies, such as water baptism and confirmation. Since the growth and spread of Pentecostal and charismatic churches, the belief that baptism with the Holy Spirit is a different experience than Christian initiation has become increasingly popular.
Video Baptism with the Holy Spirit
Bible Description
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In Christian theology, the work of the Holy Spirit under the Old Testament was viewed less widely than the New Testament inaugurated on Pentecost. Spirit is limited to certain individuals, such as high priests and prophets. Often called "the spirit of prophecy" in the writings of the rabbis, the Holy Spirit is closely linked to divine prophecy and inspiration. It is anticipated that in the future of the Messianic days God will pour out his spirit upon all Israel, which will become the nation of the prophets.
Canonical Gospel
Although the exact phrase "baptism with the Holy Spirit" is not found in the New Testament, the two phrases found in the canonical Gospels use the verb "baptize", from the Greek word baptisin meaning to "immerse" or "plunge". The baptism was spoken of by John the Baptist, who distinguished his water baptism for the remission of sins by the baptism of Jesus. In Mark 1 and John 1, the Baptist declares that Jesus "will baptize with the Holy Spirit"; while in Matthew 3 and Luke 3, he "will baptize with the Holy Spirit and fire".
Jesus is considered the first person to receive baptism with the Holy Spirit. The Holy Spirit came upon Jesus during his baptism and anointed him with power. After that, Jesus begins his ministry and shows his power by casting out demons, healing the sick, and teaching with authority.
Acts
The phrase "baptized in the Holy Spirit" appears twice in the Acts of the Apostles, first in Acts 1: 4-5 and second in Acts 11:16. Other terminologies are used in the Acts of the Apostles to show the baptism of the Spirit, such as "filled". "Being baptized in the Spirit" shows the immersion into the reality of the Holy Spirit, while "filled with the Spirit" denotes an internal diffusion. Both terms speak to the totality of receiving the Spirit. Baptism by the Holy Spirit is described in various places as the Spirit is "poured out", "falling upon", "bringing forth" people. To "pour out" shows abundance and reflects John 3:34, "God gives the Spirit without bounds". Another phrase, "come" relates to Jesus' statement in Luke 24:49, "I sent the promise of my Father upon you, but stay in the city until you dress with power from on high". The language of "come on" and "dress" shows ownership and blessing with the Holy Spirit.
Narration The story begins after Jesus' crucifixion and resurrection. The resurrected Jesus directed his disciples to wait in Jerusalem for the baptism of the Holy Spirit and promised, "You will receive power when the Holy Spirit descends upon you, and you will be My witnesses in Jerusalem and throughout Judea and Samaria, end of the earth ". After his ascension, he was empowered to pour out the Holy Spirit.
In the New Testament, the messianic hopes found in early Judaism were fulfilled at Pentecost as recorded in the Acts of the Apostles. The Christian community gathers together in Jerusalem when a voice from heaven is like the sound of strong winds and tongues of fire burning in everyone. They were filled with the Holy Spirit and began speaking in tongues, miraculously praising God in a foreign language. A group of people gathered and overcome by the Apostle Peter who claimed that the event was a fulfillment of Joel's prophecy 2, "And in those last days, God declared that I would pour out my Spirit upon all men, and your sons and daughters would prophesy ". He then explained how the Holy Spirit was poured out, recounting the ministry and spirit of Jesus and then declared his resurrection and his coronation at the right hand of God. In response, the crowd asked Peter what they should do. He replied that they should repent and be baptized for the forgiveness of sins to receive the gift of the Holy Ghost. Peter finished his speech stating that the promise is "for you and for your children and for all who are far away, everyone who is called God our God to himself."
Baptism in the Holy Spirit occurs elsewhere in Acts. The gospel was preached in Samaria and the apostles Peter and John were sent from Jerusalem. New believers have been baptized in water, but the Holy Spirit has not yet fallen upon them. The Samaritans received the Holy Spirit when Peter and John laid their hands on them. The apostle Paul was also filled with the Holy Spirit when Ananias from Damascus laid his hands on him, and then Paul was baptized in water.
Then in Acts, Peter preached the gospel to the household of Cornelius, Centurion, a Gentile. As he preached, the Holy Spirit fell upon the Gentiles, and they began speaking in tongues. The Jews who believed with Peter were amazed, and the household was baptized with water. When the apostle Paul was in Ephesus, he found the disciples there and found that they did not know the existence of the Holy Spirit and received only the baptism of John the Baptist. After baptizing them in the name of Jesus, Paul put his hands on them, and they began speaking in tongues and prophesying.
Maps Baptism with the Holy Spirit
History
Early Christianity
In the early Church, the laying on of the newly baptized to give the gift of the Holy Ghost is the origin of the sacrament of affirmation. In the Eastern church, confirmation continues to be celebrated immediately after water baptism. Both rites are separated in the Western church. According to the Pentecost historian H. Vinson Synan, "the basic premise of Pentecostalism, that one can receive the effusions of the Spirit after initiation/conversion, can be clearly traced in Christian history to the beginning of the rite of affirmation in Western churches."
Reform and Puritanism Era (16th and 17th centuries)
Huldrych Zwingli, a leading Protestant Reformer in Switzerland, teaches three different baptisms: water baptism, teaching baptism (having been educated about Christianity) and Spirit baptism. While full baptism encompasses all three, Zwingli emphasizes that water baptism and external teaching can not provide salvation. Spirit baptism alone can save because it believes in faith. According to Zwingli, the three baptisms may be given separately; Spirit baptism can occur first or last in sequence.
Many Puritans believe that the experience of repentance is followed by the later and different experiences of the Holy Spirit. This experience is characterized by receiving a person's safety guarantee. The English Puritan Thomas Goodwin likened this experience to the baptism of the Holy Spirit and the "seal of the Spirit" referred to in Ephesians 1.
Wesleyanisme and the Higher Life movement (18th and 19th centuries)
Synan traces the influence of the Catholic and Anglican mystical traditions on John Wesley's doctrine of Christian perfection or whole sanctification, from which the Pentecostal belief in Spirit baptism developed. Furthermore, theologian James Dunn notes the early Methodist beliefs can be directly related to the Puritan doctrine of the Holy Spirit.
Wesley taught that when the new birth is the beginning of the Christian life, "innate sin" persists and must be removed by a lifelong moral cleansing process. John Fletcher, Wesley's successor, refers to Christian perfection as "baptism in the Holy Spirit". His checks for Antinomianism then become the standard for the eternal oblique teacher. Regarding this, Fletcher writes:
Last: if we will attain full power of piety, and be peace as the King of Peace, and merciful as our heavenly Father, let us continue on the perfection and glory of Christianity; let us enter the full dispensation of the Spirit. Until we live in the glory of the Pentecostal Church: until we are baptized with the Holy Spirit: until the burning Spirit and the fire of Divine love have melted us, and we have been literally thrown into the softest gospel prints: until we can say with St. Paul, "We have received the Spirit of love, power, and a healthy mind;" until then we will become worldly people rather than spiritual followers.
In the mid-19th century in America, the Wesleyan movement of sanctity began to teach that whole sanctification is a less and more process of a state in which one enters by faith at a definite time in time. This second blessing (or second act of grace), as it is called, allows Christians to be freed from the power of sin. Among obedience to the movement of holiness, baptism in the Holy Spirit is identical with the sanctification of the second blessing.
After his conversion in 1821, Presbyterian ministers and revivalist Charles Grandison Finney experienced what he called "baptism in the Holy Spirit" accompanied by "unspoken praise" about praise. Finney and other Reformed writers, known as Oberlin perfectionists, agree that there is a life-changing experience after conversion, but unlike their Wesleyan peers, they regard it as an ongoing process enabling believers to devote themselves fully to the ministry of Christ. Similarly, the Higher Life UK movement taught that the second blessing is "power mastery". According to this view, the baptism of the Spirit gives the Christian the ability to be a witness to the gospel and to do Christian service. Wesleyan teachers emphasize the purity while Oberlin and the advocates of higher life emphasize power as the decisive outcome of Spirit baptism.
20th century
In the early 1890s, R.C. Horner, a Canadian holiness evangelist, introduced the theological distinction essential to the development of Pentecostalism. He argues in his book Pentecost <1891> and Bible Doctrine (1909) that the baptism of the Holy Spirit is not identical with the second blessing but is actually the third work of grace after salvation and sanctification that empowers believers to serve. Charles Fox Parham will build upon this doctrinal foundation when he identifies speaking in tongues as biblical evidence of the baptism of the Spirit.
Views
The diverse views of Spirit baptism held among Christian traditions can be categorized into three main groups. It is baptism with the Spirit as a sacramental initiation (Orthodox and Catholic Church), regeneration (Reformed tradition), and empowerment for witnesses and vocations (Pentecostal and charismatic).
Initiation of the sacrament
Eastern Orthodox
The Orthodox Churches believe that the baptism of the Holy Spirit is given by water baptism. Individuals are anointed with oil (krisma) immediately after baptism. According to Cyril from Jerusalem:
This sacred ointment is not a simpler, or commonly, common ointment after prayer, but the gift of Christ; and with the presence of His Lordship, it causes in us the Holy Spirit. It is symbolically applied to your forehead and your other senses and while your body is anointed with visible ointment, your soul is sanctified by the Holy Spirit and who gives life.
Catholicism
The Catholic Church teaches that baptism, inauguration, and the Eucharist - Christian initiation - laid the foundations of the Christian life. The Christian life is based on baptism. It is "the gateway to life in the Spirit" and "signifies and truly brings the birth of water and the Spirit". The anointing of post-baptism (chrism in the Eastern churches) signifies the gift of the Holy Spirit and announces the second anointment to be given later in confirmation that completes the anointing of baptism.
Thus, affirmation is necessary for the completion of the baptismal gift. When confirmed, Catholics receive "a special outpouring of the Spirit given to the apostles on the day of Pentecost". For affirmation, it increases the seven gifts of the Holy Spirit (wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of God), unifying more fully to Christ and the Church, and empowering to confess Christ and defend the faith. The confirmation ritual goes to missions, and many liturgical texts remind the initiates that the gift of the Holy Ghost should be used to serve the church and the world.
Regeneration
The main position in the baptism of the Spirit among the Reformed, dispensationalist, and many Baptist churches is that baptism with the Holy Spirit occurs simultaneously with regeneration, when those who have faith in Jesus Christ receive the Holy Spirit and are incorporated into the body of Christ.
Sanctification
Methodist and Christianity Christianity
In the wider Methodism and Wesleyan tradition, baptism with the Holy Spirit is often associated with living a sanctified life. The United Methodist Church has a sacramental view of baptism and confirmation, in which believers receive and strengthen the Holy Spirit. At the same time, the United Methodist Confession of Faith also affirms Wesley's doctrine of Christian perfection (also known as the whole of sanctification), the second work of grace:
All sanctification is the state of perfect love, true righteousness and purity that every enlightened believer can gain by being freed from the power of sin, by loving God with all his heart, soul, mind and strength, and by loving fellow humans as himself. Through faith in Jesus Christ, this noble gift is acceptable in this life gradually and instantly, and must be sought earnestly by every child of God.
Likewise, churches in the holiness movement emphasize all sanctification as a definite experience associated with the baptism of the Spirit:
2.9 ENTIRE SANCTIFICATION Because all the justified believers are cleansed in Christ (I Cor. 1: 2, 1:30), so all may be sanctified by Christ (Eph 5:25, 26; Heb 13:12). All sanctification follows regeneration when circumcision follows birth. This is to enable us to "Love the Lord your God with all your heart" (Deuteronomy 30: 6). With this circumcision "made without hands", "the body of the sins of the flesh" is postponed (Colossians 2:11). Love becomes perfect (I John 4:17); Holiness is perfected (II Corinthians 7: 1).
2.9.1 Relationship to Regeneration. All sanctification is after regeneration (John 17: 9-17) and is influenced by the baptism of the Holy Spirit (Luke 3:16, 17: 1 Pet. 1: 2; Rom 15:16). This is for all believers (John 17:20, I Thess. 4: 2, 7, 5:23, 24), and is an instantaneous experience, accepted by faith (Acts 2: 1-4, 15: 8, 9). It clears the heart of the recipient of all sin (I John 1: 7, 9, Acts 15: 8, 9), sets him apart and gives him strength to accomplish all that he calls (Luke 24:49). ; Acts 1: 8).
2.9.2 Evidence of Experience. Those who teach that certain special phenomena such as speaking with an unknown tongue are witnesses Baptism with the Spirit exposing themselves and their listeners to harm dangerous fanaticism. Perhaps no wise counsel has been given on this matter, therefore John Wesley wrote long before the modern "tongues" movement emerged: "The basis of a thousand mistakes is not to consider, deeply that love is a gift God's highest - humble, gentle, patient of love - that all visions, revelations, manifestations of any kind are minor things compared to love.that is good you have to really make sense of this heavenly heaven is love. higher in religion, nothing prevails Nothing else If you are looking for anything but more love, you look away from the target, you get out of the way of the kingdom, and when you ask others, "Have you accepted this or that blessing , "if you mean it but love you more, you mean wrong, you lead them out of the way, and put them on a fake aroma. am your heart, that from the moment God saves you from all sin, you must lead to nothing more than the love depicted in the ninth chapter thirtee of First Corinthians. You can go no higher than this until you are brought into Abraham's lap. "-Doctrine, Pilgrim Holiness Church
According to the Articles of the Faith of the Church of Nazareth, sanctification is the work of God after the regeneration of "converts believers into Christ" and made possible by "early sanctification" (which goes along with regeneration and justification), all sanctification, and " The Holy Spirit which culminates in breeding ". The entire sanctification (as opposed to the early sanctification) is the act of God in which the believer is freed from original sin and is able to devote himself fully to God:
It is forged by baptism with or burdening the Holy Spirit, and understanding in one experience the cleansing of the heart from sin and the presence of the indwelling Holy Spirit, dwelling in life, empowering believers for life and ministry.
Empowerment
Classic Pentecostalism
In classical Pentecostalism, baptism with the Holy Spirit is understood as a separate and distinct experience that occurs sometime after rebirth. Influenced by the movement of Holiness, baptism with the Holy Spirit is considered by the first Pentecost as the third work of grace, following the new birth (the work of first grace) and all sanctification (the work of the two graces). Baptism with the Holy Spirit is an empowering experience, equipping the Spirit-filled believers to be witnesses and ministries. Extending from this is the belief that all the spiritual gifts mentioned in the New Testament must be sought and implemented to build the church. Pentecostals believe that the baptism of the Spirit will be accompanied by physical evidence of tongues (glossolalia).
According to Pentecostal Bible interpretation, the Gospel of John 20:22 shows that the disciples of Jesus had been born again before the Holy Spirit fell on the day of Pentecost. They then cite biblical examples in the Book of Acts 2, 8, 10, and 19 to show that it is common in the New Testament for the baptism of the Spirit to occur after conversion. In following the biblical pattern, they argue, Christians today must also pray for this baptism that produces greater power for service and witness.
Concerning the baptism of the Spirit, Donald Gee writes of Christians on the Day of Pentecost:
With them it is not just intellectual approval for some articles in a belief to define an orthodox doctrine of the Holy Spirit. They are also not content to agree on the vague idea that in some way infinite the Holy Spirit has been given to them after conversion. They are happy and grateful to acknowledge His generous operation in their regeneration and sanctification, but their personal acceptance of the Holy Ghost is a very real experience. They know when he comes, where he comes, and how he comes. Nothing reveals this more than Paul's search question to certain disciples whom he immediately felt as a spiritual shortage in a significant part of their Christian heritage - 'Have you received the Holy Spirit?' (Acts 19: 2). The challenge is to experience, not for doctrine. How significant! A 'Pentecost' of Ephesus quickly corrected their shortcomings, and it was a living experience as everyone else had accepted - 'They speak with tongues and prophesy.'
In the Pentecostal experience, the baptism of the Spirit can be very dramatic, as the William Durham account of his Spirit baptism shows:
I was overpowered by a tremendous force and descended below. For three hours He trained amazingly in me. My body works in several parts, one part at a time. And even the skin on my face was jolted and shaken, and finally I felt my lower jaw start to shake in a strange way. This continued for some time, when finally my throat began to grow and I felt my vocal organs, as if, were drawn into different forms. O how strange and beautiful it is! and how blessed be so in the hand of God. And lastly, I feel my tongue start moving and my lips produce strange noises that do not come from my mind.
In some stories of Spirit baptism, Pentecostals report receiving visions, such as the story of Lucy Leatherman, a participant of Azusa Street:
When looking for Baptism with the Holy Spirit in Los Angeles, after Sister Ferrell [sic] laid my hands on, I praised and praised God and saw my Savior in heaven. And when I praise, I get closer and closer and I'm so small. With and by I swept to the wound by His side, and He is not only within me but I am in Him, and there I find that rest that goes beyond all understanding, and He says to me, You are in the bosom of the Father. He said I was wearing and in the secret place of the Most High. But I say, Father, I want the gift of the Holy Spirit, and heaven is open and I am overshadowed, and such power comes to me and goes through me. He said, Bless me, and when I do, the angels come and serve me. I was passive in his hands working on my vocal cords, and I realized they lost me. I began to praise him in an unknown language.
Charismatic
Charismatics trace their historical origins to the charismatic movement of the 1960s and 1970s. They are distinguished from Pentecost because they tend to allow a different point of view on whether the baptism of the Spirit is after conversion and whether tongue is always a sign of receiving baptism.
The Catholic Charismatic Renewal believes that there is a further experience of empowerment with the Holy Spirit. As stated by Pdt. Fr. Raniero Cantalamessa, "baptism in the Spirit is not a sacrament, but it relates to the sacrament... with the sacrament of Christian initiation." Baptism in the Spirit makes it manifest and by renewing Christian initiation ". The emphasis of this event is on the release of existing spiritual gifts given to individuals through water baptism and confirmation.
During the 1980s, another renewal movement emerged called the "Third Wave of the Holy Spirit" (the first wave was Pentecostalism and the second wave was a charismatic movement). The third wave of charismatics emphasizes that the preaching of the Gospel, following the New Testament pattern, must be accompanied by "signs, wonders, and miracles". They believe that all Christians are baptized with the Holy Spirit at the time of conversion, and prefer to call the next experience "filling" the Holy Spirit. John Wimber and the most prominent Vineyard churches are associated with this label.
Mormonism
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