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Jackson
Snyder Bible Home
GLOWsister
Books on The Baptism in the Holy Spirit
Q: Compare and evaluate the different
understandings of the baptism of the Holy Spirit.
A: I understand this question to refer to the present time. The
factors involved in a comparison and evaluation include (1) when it happens,
(2) what happens, (3) what is the purpose for it, and (4) what is the
evidence of it. The answers to these questions differ along to sectarian
lines which have developed over time, and sometimes constitute the doctrine
of origination for the sect.
History: Wesley's friend Fletcher designated "the baptism"
as a second work of grace apart from and subsequent to justification, and
equated it with full salvation (entire sanctification). This was a matter of
friendly contention between the two. The various holiness movements of the
19th century adapted Fletcher's theme, and devised many variations on it.
Generally, this diverse group taught that, after conversion, one must prepare
for the baptism, a "second blessing," through total consecration
and faith. One stream taught that the evidence of receiving it might be a
physical manifestation such as a feeling of assurance, electricity, sensing
oneself as a "drop in a sea of love," etc. (Sarah Lankford, for
example). Another taught that, if one would claim that they had received the
baptism by faith, then various evidences would presently manifest (Lankford's
sister, Phoebe Palmer). The purpose of the baptism is for power to live a
holy life and establish the kingdom of God on earth: "holiness is
power."
Certain of the influential in the holiness movement (such as Mahan, Horner)
began to teach that sanctification, "a clean heart," was the condition
for receiving the baptism. Thus "two blessings" began to expand to
three in some circles. Irwin, founder of the Fire Baptized Holiness Church,
taught multiple spirit baptisms. In addition, according to some, certain
signs and wonders, such as dancing, swooning, etc. were proofs of the
validity of the baptism. Through their meetings, Finney and Moody, the great
revivalists of the age, were able to shift the purpose of the baptism from
holiness to power. By the end of the century, Torrey, in his influential book
The Baptism With the Holy Spirit, really summarized revivalist trends
by stating that the baptism was indeed a work distinct from justification and
sanctification, and that it's purpose was for the endowment of power (thus
the Wesleyan emphasis on personal holiness was diminished in his teaching).
The manifestation of tongues as the evidence of the baptism at Parham's
Bethel Gospel School in 1900, and the consequent spreading of this phenomena,
brought about a wholesale change of thought among many of the traditional
holiness professors, among them Seymour and his Azusa Street Revival, and
it's church- planting products, Durham, Mason, and Cashwell. It is mainly
through the efforts of these men that the Pentecostal understanding of the
baptism came to be (that is, speaking in tongues is the initial evidence of
receiving the baptism). Currently there are several different viewpoints on
the baptism - almost all of which were born in Wesleyanism and formulated in
holiness:
Methodist: The Baptism of the Holy Spirit occurs at the same time as
justification. "All believers have the Holy Ghost." It is the
doorway to sanctification; that is, sanctification in Wesley's "lower
sense." As such, it is the beginning of holiness for the believer. The
evidence of it is the fruit of the spirit and (perhaps) eventual full
salvation. This teaching originated with Wesley, is the historic foundation
of later understandings, and is currently a distinctive doctrine of the
United Methodist Church (?).
Second Blessing Holiness: The Baptism of the Holy Spirit is a second
work of grace, happening subsequent to justification. It's evidence is
physical assurance in the form of, as one might say, "feeling the fire
burn out the old sin nature," and its purpose is to usher in entire
sanctification - power to live in sinless perfection. This is the modern
offspring of the 19th century holiness movement. Presently, this view of the
baptism is held (generally) by non-Pentecostal churches with roots in the
holiness movement such as Nazarene, Wesleyan, Free Methodist, Christian and
Missionary Alliance (?), and Church of God (Anderson).
Third Blessing Pentecostal: It is with this group that the baptism is
seen as a separate work from justification and sanctification, thus
"three (instantaneous) blessings." The baptism may or may not
happen concurrently with the other two. When it does happen, the initial
evidence is speaking in tongues as the Spirit gives utterance. The purpose is
for one to receive power (Acts 1:8) for various other things, including
boldness to witness and ministering in spiritual gifts. Third blessing
churches are the historical offspring of Irwin, Mason, and Cashwell: Church
of God (Cleveland), Church of God in Christ, Pentecostal Holiness Church,
Fire-Baptized Holiness Church, Church of God in Christ, Church of God of
Prophesy.
Second Blessing Pentecostals: In this group, sanctification is seen as
an ongoing, life-long process, not an instantaneous work. Thus the two
blessings are justification and the baptism in the Holy Spirit: a truncated
and baptistic version of the three blessing variety. The initial evidence is
tongues, and the purpose is the endowment of power, as above. The Keswick
Movement of England and William Durham were formative for churches, including
the Assemblies of God, Church of the Foursquare Gospel, and the various
"Oneness" groups. (although I understand that the purpose of the
baptism may be quite different in oneness groups).
Independent Charismatics: These groups are no longer in the mainline
churches where they originated, but have left to form their own independent
churches. The Assembly of God, the Full Gospel Businessmen's Association,
Ladies Aglow, Kenneth Hagin Ministries, and televangelists influence their
understanding greatly concerning the baptism. Many adhere to the teachings of
the second blessing Pentecostals, although more and more, the evidence of the
baptism is moving away from tongues to assurance, power to witness, and
prosperity.
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