Spirit baptism is not just a theological concept. It has very practical implications in the lives of experientialists. In this article, we will look at experientialist teaching on how to obtain Spirit baptism and the different views of what that experience entails. It is important first off that the individual be a believer. Since who the Holy Spirit descended upon were saved, we should not expect it to be any different. Next, we need to have repented of our sin. In Acts 2:37-38, Peter states that to receive the Spirit one needs to repent. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Act 2:37-38) Third, one needs to be baptized by water (Acts 2:37-38). Lastly, one needs to have a deep conviction of their need for the Holy Ghost while also having a great measure of consecration. Experientialist continue to follow their method of using the book of Acts as their authority for Spirit baptism by showing the manner in which Spirit baptism is received by a believer (Duffield and Cleave, 317): suddenly while sitting and expecting him to come (Acts 2:1-4); instantly and unexpectedly, while listening to a sermon (Acts 10:44-46); through prayer and the laying on of the apostle’s hands (Acts 8:14-17; 9:17; 19:6); through the seeker’s personal prayer and faith (Lk. 11:9-13; Jn. 7:37-39). Experientialist all agree that one can know he has been baptized in the Spirit. In fact, it is argued that it is logical that the supernatural experience of the baptism with the Holy Spirit would be accompanied by some definite and unmistakable sign by which the speaker would be assured that he had received the baptism in the Spirit (Duffield and Cleave, 320). There are four groups that advocate their own unique experience. Most Pentecostals state that the only clear Scriptural evidence for the baptism of the Spirit is speaking in tongues (Basham, 61). It is stated that it is the clear pattern given in the book of Acts and is therefore to be emulated in doctrine and practice. Charismatics tend to be less dogmatic on tongues as an exclusive evidence for Spirit baptism. While an experience of being filled with the Holy Spirit may result in the gift of speaking in tongues, or in the use of some other gifts that had not previously been experienced, it also may come without the gift of speaking in tongues. In fact, many Christians throughout history have experienced powerful infillings of the Holy Spirit that have not been accompanied by speaking in tongues. With regard to this gift as well as all other gifts, we must simply say that the Holy Spirit ‘apportions each one individually as he will’ (1 Cor.12:11). (Grudem, 784) Therefore, while the baptism of the Spirit may include tongues, it technically is an experience in which the Holy Spirit comes upon the believer to anoint and energize him for special service. There is also a group within fundamentalism that believe there is a second blessing and equate that with Spirit baptism. One such man was R. A. Torrey. In his book, What the Bible Teaches, he outlined his three propositions concerning Spirit baptism. In the first place, the Baptism of the Holy Spirit is a definite experience of which one may know whether he has received it or not. . . . In the second place, the Baptism with the Holy Spirit is a work of the Holy Spirit distinct from and additional to His regenerating work. . .In the third place, the Baptism with the Holy Spirit is a work of the Holy Spirit always connected with and primarily for the purpose of testimony and service. (270-272) Most fundamentalists would equate this with the filling of the Spirit and in a certain sense, so did R. A. Torrey. He felt that the baptism with the Spirit, filled with the Spirit, the Holy Ghost fell on them, the gift of the Holy Ghost, receive the Holy Ghost, the Holy Ghost came on them, the gifts of the Holy Ghost, and endued with power from on high were all expression used in the New Testament to describe one and the same experience (270). The last view on what the experience that accompanies Spirit baptism is concerns the Holiness movement. Certain groups within this movement associate Spirit baptism with a second work of grace within the believer’s heart. This work of grace refers to the entire sanctification of one’s being that cleanses him from sinful corruption. It (entire sanctification) is wrought by the baptism with the Holy Spirit and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling, presence of the Holy Spirit, empowering the believer for life and service. (Church of the Nazarene, Manual, 34) Bibliography Basham, Don. A Handbook on Holy Spirit Baptism. 3rd ed. Monroeville, PA: Whitaker Books, 1969 Duffield, Guy P. and Nathaniel M. Van Cleave. Foundations of Pentecostal Theology. Los Angeles, CA: L.I.F.E. Bible College, 1983 Grudem, Wayne. Systematic Theology. Grand Rapids, MI: Zondervan, 1994 Manual, Church of the Nazarene. Kansas City, MO: Nazarene Publishing House, 2005. Torrey, R. A. What the Bible Teaches. Basingstroke, UK: Marshall Pickering Press, 1987.
1.) How to Obtain Spirit Baptism
Since the chief purpose of Spirit baptism is to have power for Christian service (Acts 1:8), it is important to strive to obtain Spirit baptism. Experientialists base their “road map” to Spirit baptism on the experiences of the book of Acts. In Foundations of Pentecostal Theology, Duffield and Cleave give four steps to be baptized in the Holy Spirit (312-313).2.) Views on the Experience of Spirit Baptism
dsfdsfa.) Pentecostal View
dsfdsfb.) Charismatic View
dsfdsfc.) Second Blessing View
dsfdsfd.) Holiness View
I found Tim White's post helpful as I wrote my original research paper.
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