Tag Archives: baptism in the holy spirit

July 1, 2018

Perspectives on Spirit Baptism: Five Views; A Book Review

By Clarke Morledge

Last summer, I wrote a seven part blog series on the “Baptism in the Holy Spirit,” with links that you can follow here (the Intro, then #1, #2, #3, #4, #5, #6, and #7). To recap a year later, I thought I would recommend a book, where you can explore this issue in more depth.

The “Baptism of the Holy Spirit” is a controversial topic among evangelical Christians. Most people associate “Spirit baptism” with the charismatic renewal movement, and the “miraculous” gifts of the Spirit, such as “speaking in tongues,” and a very emotionally expressive style of worship, with lots of raised hands and swaying to the rhythm of praise and worship music in church. There are basically two camps on this issue, the continuationalists and the cessationists. Let me briefly break this down for those unfamiliar with the terminology.

Theologically speaking, those who believe that such miraculous gifts of the Spirit continue be operational in the church today are continuationalists. From the Bible, continuationalists believe that the “signs and wonders” displayed throughout the Book of Acts did not stop in the first century of the early church (see Acts 2:22; 2:43; 4:30; 5:12; 6:8; 8:13; 14:3). In other words, if folks like Peter and Paul witnessed remarkable miracles performed by the Holy Spirit, why would we not expect at least some of the same thing happening today?

On the other hand, those who believe that such gifts “ceased” to operate after the era of the original apostles ended are cessationists. The “go-to” verse for cessationists is 1 Corinthians 13:8, which they argue teaches that the “gifts of the Spirit,” like speaking in tongues, would eventually “cease,” according to the Apostle Paul, once the last of the first apostles died, and the New Testament writings were completed.

Continuationalists come in all shapes and sizes, some more low-key than others. Some downplay the miraculous gifts of the Spirit, even finding a way to fit in with more traditionally cessationist churches. On the other side, among the cessationists, are vocal opponents of the charismatic movement, who wish that anything even hinting of “speaking in tongues” would just completely go away! One of leading proponents of cessationism, is Southern California Bible teacher, John MacArthur, who contends that the charismatic movement today is similar to the false worship practice of Nadab and Abihu in Leviticus 10:1, who used “strange fire” in the worship of the God of Israel.

But “Spirit baptism” is a more fundamental issue than whether or not “speaking in tongues” is valid for today. “Spirit baptism” deals with the role of the Holy Spirit in giving spiritual life to the believer. Do we get “all of the Holy Spirit” when we first begin a relationship with Jesus, or should Christians look forward to a subsequent experience where we encounter the powerful presence of the Holy Spirit, in our Christian walk?
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August 13, 2017

Moving Beyond Confusion with the “Baptism in the Holy Spirit” (#7)

By Clarke Morledge

Fired up by enthusiasm, the theology of “the baptism in the Holy Spirit,” is taking over the globe. But what is it exactly? (photo credit: Getty Images, Economist magazine)

The seventh (and last) in a multipart blog post series…

Let me share with you some of my personal journey. When someone says “charismatic,” with respect to the Christian faith, it can evoke a lot of different reactions….

I have had a number of friends who would consider themselves as “charismatic,” as well as friends who are “non-charismatic.” I have helped to lead worship at a Pentecostal church, back in college, as well as church fellowships that take a rather dim view of all things “charismatic.”Some friends really look forward to worshipping at a “Spirit-filled” church. Others will not touch anything “charismatic” with a 10-foot pole. I even had a girlfriend years ago who dumped me because she said I was too “charismatic,” which was strange, particularly since I do not think I have ever genuinely “spoken in tongues,” and certainly never around her!

Like British Bible teacher John R.W. Stott was, I consider myself open to the charismatic movement, but I am cautious. Like Stott, I do not believe that the gifts of the Holy Spirit can be turned on and off at will, like a water spigot. Sure, there is the whacky stuff associated with many TV evangelists that drives me crazy, but my main concern is theological. It all started with that awkward conversation with my high school friend, some thirty years ago, that I mentioned in the first blog post in this series. I lost track of her over the years, but the theological conundrum she left with me has stayed with me:

“Clarke, have you received the baptism in the Holy Ghost?”

In one sense, the inner turmoil turned out for the best. I had to search the Scriptures for myself, seeking God deeper in my prayer life, asking that I might be filled more with His Spirit, in obedience to His Word. I still desire that, today. For that, I am most grateful for that conversation.

But in another sense, the question left me in a state of needless confusion. I read books by John R. W. Stott and Martyn Lloyd-Jones on this topic, and both had very different conclusions. Which one was right? I would have conversations with various pastors, all sharing conflicting views on the “baptism in the Holy Spirit.”

How was I to make sense of it all? What does the Bible really teach about the “baptism in the Holy Spirit?” Continue reading

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August 11, 2017

Power to Witness in the “Baptism in the Holy Spirit” (#6)

By Clarke Morledge

Fired up by enthusiasm, the theology of “the baptism in the Holy Spirit,” is taking over the globe. But what is it exactly? (photo credit: Getty Images, Economist magazine)

Continuing on, with the sixth in a multipart blog post series…

Revival: The church’s greatest need.

So reads the back cover of Martyn Lloyd-Jones’ classic Joy Unspeakable…. and Lloyd-Jones is still right!! How can the church accomplish her God-given mission without the inward, transforming power of the Holy Spirit?

Once you observe how Old Testament prophecy works in the New Testament, regarding the Holy Spirit, such as in the narrative portions of the Book of Acts, then the whole framework of “the baptism in the Holy Spirit” falls into place. But not only does “the baptism in the Holy Spirit” in the Book of Acts fulfill prophecy from the Old Testament, it does so for a purpose, namely, that the believer might experience the power to witness for the sake of the Gospel. Continue reading

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July 16, 2017

Prophecy Fulfilled in the “Baptism in the Holy Spirit” (#5)

By Clarke Morledge

Fired up by enthusiasm, the theology of “the baptism in the Holy Spirit,” is taking over the globe. But what is it exactly? (photo credit: Getty Images, Economist magazine)

Picking up from where we left off, the fifth in a multipart blog post series…

Is “the baptism in the Holy Spirit” something that happens to the believer upon conversion, or is it a subsequent experience in the life of a Christian? In examining the teachings of Martyn Lloyd-Jones and John R. W. Stott, two British evangelical heavyweights of 20th century preaching, I have since found Stott’s arguments, in favor of identifying Spirit baptism to be synonymous with becoming a believer, to be more persuasive.1

Here is what tipped me in favor of John R. W. Stott’s view, and it is something that Martyn Lloyd-Jones did not address, as I read them both in college: What is the importance of biblical prophecy regarding the empowering work of the Holy Spirit? Discerning the role of biblical prophecy helps to cut through the confusion surrounding “the baptism in the Holy Spirit.” Continue reading

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July 4, 2017

Is the “Baptism in the Holy Spirit” a Second Blessing Experience? (#4)

By Clarke Morledge

Fired up by enthusiasm, the theology of “the baptism in the Holy Spirit,” is taking over the globe. But what is it exactly? (photo credit: Getty Images, Economist magazine)

Fourth in a multipart blog series….

So, how did we get from the sacrament of confirmation or chrismation, from the early church, to contemporary Pentecostalism? The key to this is understanding the idea of a “second blessing” experience, in the life of a believer. The “second blessing” has a history stemming back to the founder of Methodism, John Wesley. Wesley had been an Anglican missionary in the early 18th century, in the English colony of Georgia. But in these early years, he considered himself to be mostly a failure, even from the very start.

On the ocean voyage across the Atlantic from England, Wesley’s ship was in a severe storm. But there was a group of Moravian missionaries on board that same ship, who calmly sang hymns and songs to God, praying for their safety, as their boat began to groan and crack under the beating of the pounding waves and swelling sea.

Wesley, on the other hand, was a nervous wreck. This missionary was completely scared to death. He and the Moravians survived the storm, but Wesley knew that they had some kind of peace and spiritual courage that he lacked. It was not until Wesley returned a few years later to England, where at a Bible study lecture, he felt his heart “strangely warmed.” He was never the same after that moment, experiencing great power in delivering hundreds and hundreds of sermons that fueled the fires of the Great Awakening in England.

John Wesley, the 18th century evangelical leader, whose heart was “strangely warmed,” years after he had committed himself to follow Christ.

The Holiness movement in 19th century followed the theological lead set by John Wesley, and they began to speak of an experience with the Holy Spirit after conversion as a “second blessing.” It is therefore no surprise that William J. Seymour, and other leaders of the 20th century Pentecostal revival, built their theology of “the baptism in the Holy Spirit” on the foundations of the Wesleyan inspired Holiness movement. It bears repeating that these early, pre-Pentecostalism advocates of a “second blessing” were not “charismatic” in the sense of possessing the gift of “speaking in tongues,” or other miraculous gifts of the Spirit.

Furthermore, as briefly mentioned in the last blog post, these Holiness groups were not the only ones who believed in “the baptism in the Holy Spirit” as a “second blessing.” Prior to Wesley, various Puritan thinkers in the 17th and 18th centuries also made a distinction between becoming a Christian and “the baptism in the Holy Spirit.”  Even though the Holiness movement, through groups like the Nazarenes and the Church of God, directly led towards contemporary Pentecostalism, in a way that the Puritan movement did not, it is helpful to examine this particular Puritan theology in some detail. A more recent example of this early, Puritan-inspired view can be found in the great 20th century Welsh pastor, Doctor Martyn Lloyd-Jones. Continue reading

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