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Perspectives on Spirit Baptism presents in counterpoint form the basic common beliefs on spirit baptism which have developed over the course of church history with a view toward determining which is most faithful to Scripture. Each chapter will be written by a prominent person from within each tradition—with specific guidelines dealing with the biblical, historical, and theological issues within each tradition. In addition, each writer will have the opportunity to give a brief response to the other traditions.
- Sales Rank: #294642 in Books
- Brand: B&H Academic
- Published on: 2004-11-01
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .79" w x 5.50" l, .91 pounds
- Binding: Paperback
- 352 pages
About the Author
Chad Brand is associate professor of Christian Theology at Boyce College of the Southern Baptist Theological Seminary. He resides in Louisville, Kentucky
Most helpful customer reviews
12 of 13 people found the following review helpful.
Perspectives on Spirit Baptism
By Eliot Lugo Hernandez
Speaking of Jesus, John the Baptist said, "I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire." What exactly he meant has being debated for too many years. The reason for this, among other reasons, is that no one for the last 1800 years was there to ask John what he was referring to. Some people believe that John's audience knew what he was talking about since the Bible does not present anyone asking him the meaning of such baptism.
There are many views on the issue of Spirit Baptism. There are only two I was familiar with until I read the book "Perspectives on Spirit Baptism": 1) Spirit Baptism is actualized or realized when a person becomes part of the family of God at the time of their conversion following repentance and confession, and 2) Spirit Baptism is a second work of grace that is evident by the physical initial evidence of speaking in tongues.
It is my understanding that the former, held by many non-Pentecostals, is based mainly on two Scriptures: 1) 1st Corinthians 12:13 (NKJV), emphasis mine, "For by one Spirit we were all baptized into one body - whether Jews or Greeks, whether slaves or free - and have all been made to drink into one Spirit", and Ephesians 4:4-6 (NKJV), emphasis mine, "There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all." There is no doubt that these two verses are referring much more to the doctrine of salvation than to the empowerment of the Holy Spirit as depicted in the Book of Acts. But how can those who hold this position reconcile this Spirit Baptism with the Promise of the Father that Jesus made to His disciples?
The view of Spirit Baptism as a second work of grace following salvation is mainly supported by the Book of Acts anymore than other books of the New and Old Testaments. This view, however, presents Spirit Baptism as the empowerment to serve and to be witnesses of Jesus Christ as believers go out to fulfill the Great Commission. The following passages are regularly used to support this doctrine of Spirit Baptism: Acts 1:8 (the Promise of the Father); Acts 2:1-4 (the Day of Pentecost); Acts 8:12-17 (Samaria received the word of God); Acts 10:44-46 (the Story of Cornelius; and Acts 15:7-9 (Peter and the Jerusalem Council) to name a few. There is no doubt that these verses are referring much more to the empowerment of the Holy Spirit as depicted in the Book of Acts than the doctrine of salvation. But how are those who hold this view able to reconcile this Spirit Baptism with the Spirit Baptism into one body which the Apostle Paul spoke of?
A Reform Perspective
Mr. Kaiser presents an important issue that must be explored when he states, "Jesus' work involves the removal of sin and a bestowal of the Holy Spirit. But how closely in time and action are they connected." If Spirit Baptism is a second work of grace as many believe, how will someone, based on Scripture, determine that a person is/was baptized with the Holy Spirit?
Concerning Luke-Acts Baptism and Pauline Baptism, Mr. Kaiser presents another issue when he asks, "Does Luke in Luke-Acts speak of a baptism of power of service, while Paul refers to the soteriological work of the Spirit?" If Luke traveled with Paul, why would Luke present a different dimension on Spirit Baptism than Paul presented. This is the view where most Pentecostal Christians agree. They see Paul speaking of salvation when he speaks of Spirit Baptism and Luke-Acts speaking of the power to witness, a work of grace that comes after one's salvation. The problem Mr. Kaiser seems to see is what I call the Doctrine of Patterns. If something in the Bible happens in the same manner more often than not, it may be possible that God wants His people to note that such pattern is an established one to follow. Is that proper exegetical and hermeneutical work? When does a person draw the line between descriptive and prescriptive in nature? Was Luke describing what happened when the Spirit came down from heaven as promised by Jesus or was he also establishing doctrine? This is what Mr. Kaiser is trying to explorer as he quotes Gordon D. Fee, "Our assumption, along with many others, is that unless Scripture explicitly tells us we must do something, what is merely narrated or described can never function in a normative way."
A Pentecostal Perspective
This is probably the one perspective I am most familiar with and the one who I support greatly but not 100%. I do agree, however, with Mr. Horton when he states that "Pentecostals have always understood Spirit baptism `as the coming of God's Spirit into the believer's life in a very focused way.'" There is no doubt that Spirit baptism must be evident in the life of every Christian. "Spirit baptism is an observable and intensely personal experience, not just a doctrine."
Mr. Horton, under the topic "Spirit Baptism is a Distinct Experience Subsequent to Conversion", takes the experiences of the 120 believers in Day of Pentecost, the Samaritan Believers, the Apostle Paul, the Gentile Believers, and the experiences of the Ephesians Disciples to make his case which to some extent validates that evident manifestation of the Holy Spirit in the lives of those who first believed and were later filled with the Holy Spirit.
But Mr. Horton overlooked Acts 9:18 when Luke states that Paul was baptized when Ananias prayed for him. Paul did not speak in tongues then as is generally believed and accepted by many Pentecostal Christians. Mr. Horton makes his assumption that Paul received the Spirit baptism based on other texts. But is it safe to follow a doctrine that shows some inconsistency? To defend this inconsistency, Mr. Horton states that "It should be noted that Luke does not mention every detail when other passages make his point." That's fine, but why would Luke do exactly what Mr. Horton affirms Luke won't do between different Spirit baptism occurrences? Why would Luke mention speaking in tongues again in Acts 10 & 11 if speaking in tongues is supposedly established as the initial physical evidence of Spirit baptism back in Acts 2 and 8? The answer may be that it is his personal view the IPE (Initial Physical Evidence) of Spirit baptism has to be speaking in tongues.
Is it safe to fill in the blanks when the Bible is silent on Spirit baptism on some people at different times and places? Paul did not speak in tongues when Luke stated he was baptized. Are we to assume that such baptism referred to Spirit baptism and not to water baptism just because in another place Paul states that he speaks in tongues more than the Corinthians? Isn't this approach a presumptuous assumption? But is IPE of Spirit baptism is speaking in tongues, how will Mr. Horton reconcile Paul's rhetorical question, Do all speak in tongues?
A Charismatic Perspective
After reading this perspective, I think I agree with it a little much more than the Pentecostal perspective. This perspective states that "...Spirit baptism encompasses all the saving, sanctifying, and empowering dimensions of the Spirit's activity." This sounds a little bit like the Wesleyan perspective but it tends to agree with the Pentecostal perspective except concerning speaking in tongues as the IPE of Spirit baptism. "The Pentecostal/Charismatic tradition has correctly argued, in my opinion, that Pentecostal is both a key event in salvation history and a dimension of empowerment essential to the church's completing her mission."
Concerning the IPE of Spirit baptism, for Charismatics, "One may or may not speak in tongues when baptized in the Holy Spirit, but speaking in tongues is still seen as a normal part of Spirit-filled living available to all." This perspective, in my opinion, addresses the rhetorical question posed by the Apostle Paul, Do all speak in tongues?
A Wesleyan Perspective
Though Mr. Dunning went a great length to explain the Wesleyan Perspective in Spirit Baptism, he seems to take unnecessary space to explain it. What I got from his views is that the topic of Spirit Baptism is one that, more often than not, seems to place greater emphasis on the term than on the Baptizer (Jesus) and its purpose. I agree. It is Christ who baptizes with the Holy Spirit with the purpose of glorifying Him and to be His witnesses. Christ is the center; not the Baptism with/in the Holy Spirit. "...John Wesley's understanding of the Christian life was Christological in focus and emphasis, whereas the nineteen-century developments in the Wesleyan tradition became primarily pneumatological in emphasis." For some unknown reason and it has been my experience, those who subscribe to the physical initial evidence of speaking in tongues as evidence of the Spirit Baptism, create some type of Lone Ranger Christians who may think they can accomplish more for God alone than those who have not received Spirit Baptism with the initial physical evidence of speaking in tongues. This is probably the reason why some of them fall prey to pride and fall flat on their faces as they yield themselves to sin instead of the Holy Spirit for they mistakenly thought that speaking in tongues guarded them from sin. This is a general statement, of course.
John Wesley's view on the role of the Spirit is greatly focused on "the `new birth,' `entire sanctification,' and `growth in grace' or progressive sanctification." Also, for Wesley, Spirit Baptism is much more than the gifts of the Spirit for they can be counterfeited.
A Catholic Perspective
Though I knew of Catholic Charismatics, I did not know that it was the "...Pentecostal interpretation of Spirit baptism as an effusion of power manifested in spiritual gifts that triggered and influenced the Catholic Charismatic renewal." I came to know what Cursillos were when I went to Retiros (Retreats) in the Catholic Church but I did not know that church was Charismatic in nature. Though Spirit baptism "does not necessarily translate into an official Catholic doctrine" , many "Catholic Charismatics were quite convinced that a new outpouring of the Holy Spirit had dawned in their lives." This is similar to indirectly acknowledge something great in their walk with Christ has happened while at the same time not making a big deal out of it lest they be accused of being associated with other non-Catholic like minded churches.
The impression I got from Mr. Del Colle was that some Catholic Charismatics view Spirit baptism not far from Pentecostal Christians; "assurance of the power of the Holy Spirit, a strong `sense of the presence and love of God,' a `real boldness,' joyful prayer, deliverance from Satan's power and the gift of tongues." The main difference, in my opinion, is that Catholic Charismatics are concerned with Spirit baptism as the sacrament of confirmation or the sacrament of initiation and not with the sacrament of baptism as one would expect.
Though some Catholic Charismatics share the same view as Pentecostals concerning Spirit baptism, they do argue "that `inspired praise' is the only initial evidence, whether in one's own language or in tongues." It as though they want to share in the Pentecostal view while maintaining their Catholic identity.
Closing Thoughts
Spirit baptism various opinions or views will not go away any time soon. The different perspectives will go on until the Second Coming of the Lord. The reason for this is that not all Christians view the same Scriptures in like manner because they, though one body with Jesus as the head, were not made from the same mold and with the same mind. Christians don't think, live, act, or believe the same way. They carry too many preconceived ideas, personal experiences, and the unwillingness to change their beliefs in the event they may be incorrect. Christians also have different educational and cultural backgrounds, and not all Christians follow through with the will to study Scripture as commanded in John 5:39.
But each Spirit baptism perspective presented in the Book "Perspectives on Spirit Baptism" has valid arguments to consider. Since "...no one alone can understand any of the prophecies in the Scriptures" it is possible why there is more than one view on this subject. What's important is that the different perspectives do not generate division to the point of destroying or compromising the unity of the Spirit whose baptism, however viewed or understood, has a priceless value above and beyond its perspectives.
16 of 17 people found the following review helpful.
A collection counterpoint views by five different authors concerning beliefs about the baptism of the Holy Spirit
By Midwest Book Review
Perspectives on Spirit Baptism: 5 Views is a collection counterpoint views by five different authors concerning beliefs about the baptism of the Holy Spirit. Each author is a learned and prominent theological scholar in his field, and presents the view of his own tradition in clear and succinct terms, as well a response to the differences of other traditions. The speakers cover the Sacramental view, the Wesleyan view, the Charismatic view, the Pentecostal view, and the Reformed view. All draw heavily upon the scripture to better illuminate their perspective. A well-rounded introduction into the theology of spirit baptism, especially useful for theologians and scholars but also accessible to lay people who want to better understand the practice of spirit baptism as it applies to them and their given faith.
1 of 1 people found the following review helpful.
Five Stars
By Sangyeop Han
It is good to use.
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