Essay on the Baptism in the Holy Spirit- 12/21/14
I wanted to share with you a paper which Francis-David wrote
on the baptism in the Holy Spirit for his class on New Testament Studies at
Regent University. His examination of the Scriptures, as well as his in-depth
research of the baptism in the church’s evangelistic history, is truly
scholarly and I believe provides a great background to understand this
important Promise which God has given to us. Francis-David also addresses the
different interpretations concerning the baptism in the Holy Spirit that are
held by Christians today. And I believe his conclusion is important for the
Church to heed.
One note: Francis mentions John Chrysostom in the section on
evangelistic history. The accepted years for John Chrysostom’s life are ca.
A.D. 345 to A.D. 407.
Pastor Greg Scalzo
The New Testament
Teaching on the Baptism in the Holy Spirit
And Its Importance
for Effective Evangelism
Francis-David Scalzo
BIBL 104-06: New Testament Studies
December 13, 2014
Contents
Introduction
Evidence from the Scriptures
Testimony from the Gospels and Acts
Testimony from the Epistles
The Power of the Holy Spirit for Evangelism
The Baptism in Church Evangelistic History
The Baptism in the Holy Spirit Today
Conclusion
Bibliography
Introduction
In the church today, there is an
important debate concerning the baptism in the Holy Spirit. Most Biblical
Christians believe that individuals who accept Jesus Christ as Lord and Savior
have the Holy Spirit working in their lives and living in their hearts. If
asked, they will also say they believe in the baptism of the Holy Spirit.
However, confusion and differences develop concerning the timing and nature of
the Holy Spirit’s baptism for each believer and the gifts that come from it. By
studying the Scriptures, it is evident that the Bible teaches the baptism in
the Holy Spirit with power and gifts as a true event separate from salvation as
well as the importance this baptism has for effective Christianity and the
preaching of the gospel.
Evidence
from the Scriptures
First, we must examine what the word
baptism means. The word baptism comes from the Greek word baptisma (bap'-tis-mah), which means “immersion,”[1]
and the verb form baptize comes from baptizo
(bap-tid'-zo),[2]
which means “to dip repeatedly, to immerge, submerge.”[3]
The word baptizo is a derivative of
the Greek word bapto (bap'-to) a
primary verb which means “to overwhelm” in the sense of covering “wholly with a
fluid.”[4]
Thus, the phrase “baptism in the Holy Spirit” literally means being immersed,
covered, or overwhelmed in the Holy Spirit.
Testimony
from the Gospels and Acts
In numerous Scriptural passages, the
baptism in the Holy Spirit is preached as a fundamental doctrine of
Christianity. It is first taught by John the Baptist, who declared to his
listeners in Matthew 3:11, “I indeed baptize [immerse] you with water unto
repentance, but He who is coming after me is mightier than I….He will baptize
[immerse] you with the Holy Spirit and fire.”[5]
John the Baptist is proclaiming that Jesus Christ, who would come after him,
would immerse and cover those who believe in Him with, or as the Greek
preposition en denotes,[6]
in the Holy Spirit and fire, which burns away any sinful aspects in a person’s
nature. A. T. Robertson, quoting McNeile, comments concerning this passage,
“Life in the coming age is in the sphere of the Spirit. Spirit and fire are
coupled with one preposition as a double baptism.”[7]
The Christian is to walk in the fullness of the Holy Spirit and be renewed by
the Spirit’s purifying fire.
Besides the testimony of John the
Baptist, the Lord Jesus Himself taught about the Holy Spirit’s baptism. In Luke
Chapter Eleven, we read that Christ, when speaking to His disciples about
prayer, exhorts them to beseech God the Father for the gift of the Holy Spirit.
He tells them in verse nine, “‘So I say to you, ask, and it will be given to
you; seek, and you will find; knock, and it will be opened to you,’”[8]
and in verse eleven, says, “‘If you then, being evil, know how to give good
gifts to your children, how much more will your heavenly Father give the Holy
Spirit to those who ask Him!’”[9]
Yet, the Lord is not telling His disciples to pray only once for the Holy
Spirit’s baptism. The verbs ask, seek, and knock used in Luke 11:9, as well as
their particular forms, are identical to those used in Matthew 7:7. Pat
Robertson states that the tenses for these verbs in Matthew 7:7 is the Greek
present imperative,[10]
and Kenneth S. Wuest writes that the imperative mode “used in the present
tense…. always” speaks of continuous action.[11]
Therefore, Wuest translates these verbs in Luke 11:9 as “Keep on asking,” “Keep
on seeking,” and “Keep on reverently knocking.”[12]
Because this gift of the Holy Spirit is essential and meant for each believer,
God desires His children to consistently ask for the baptism in the Holy Spirit
until they receive it, and the Lord gives assurance that their prayers will be
answered, for, as Jesus says, the Holy Spirit is “the Promise of the Father.”[13]
Yet, this baptism in the Holy Spirit is not simply receiving Him at
salvation. Rather, this special gift is a distinct, separate anointing that
empowers believers and enhances the Holy Spirit’s work already begun in their
hearts. When the Risen Christ appeared to His disciples on the day of His
resurrection, “He breathed on them, and said to them, ‘Receive the Holy
Spirit.’”[14]
Luke writes that the Resurrected Jesus also opened the disciples’ understanding
to “comprehend the Scriptures”[15]
and “through the Holy Spirit” gave “commandments to the apostles whom He had
chosen.”[16]
The Holy Spirit was certainly dwelling in the disciples at this time, for He
was working on their hearts and minds to understand the teachings Jesus was
giving them. However, this indwelling was not sufficient for their appointed
work. Christ promised the disciples that He would send the Promise of His
Father upon them,[17]
and told them to “tarry in the city of Jerusalem” until they were “endued with
power from on high.”[18]
The Greek word translated “power” is dunamis
(doo'-nam-is),[19]
which means miraculous power, might, and strength,[20]
and “usually by implication, a miracle itself.”[21]
Because Jesus “knew that the disciples could not fulfill” the Great Commission
“in their own power,” He planned to give them “the same power that He had—the
power of the Spirit of God.”[22]
The disciples needed to have the power of the Holy Spirit’s baptism to
effectively preach Christ’s gospel message. Jesus told them in Acts 1:8, just
before the Ascension, “But you shall receive power when the Holy Spirit has
come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea
and Samaria, and to the end of the earth.”[23]
On the Day of Pentecost, the
disciples received this miraculous power. Luke writes in Acts Chapter Two that
as the disciples were assembled in the upper room, “suddenly there came a sound
from heaven, as of a rushing mighty wind,” which “filled the whole house where
they were sitting.”[24]
The disciples were “filled with the Holy Spirit,” and with this outpouring were
visible signs, which were the appearance of “divided tongues, as of fire,”
sitting “upon each of them” and the ability “to speak with other tongues, as
the Spirit gave them utterance.”[25]
This baptism in the Spirit gave the disciples, or apostles, divine boldness to
proclaim the gospel on Pentecost, and because the miracle of speaking in other
tongues testified to the message, about three thousand souls were added to the
church.[26]
Another account in the Book of Acts demonstrates the importance of continually
depending upon the power of the Holy Spirit’s baptism. In Acts Chapter Four,
the apostles, in response to the Sanhedrin’s persecution of the Jerusalem
church, prayed to the Father that they would speak His word with boldness and
that “signs and wonders” would be done through Jesus’ name.[27]
As an answer to their prayer, “the place where they were assembled together was
shaken; and they were all filled with the Holy Spirit.”[28]
According to McDonnell and Montague, “the shaking of the house is intended as
an echo of the first Pentecost.”[29]
This filling of the Spirit enlivened the apostles’ boldness to continue to
speak the Word of God.
In other New Testament passages, it
is demonstrated that this miraculous outpouring of God’s Spirit, although
separate from the Holy Spirit’s indwelling, is nevertheless an essential aspect
of one’s salvation and is appointed for all believers. Peter exhorted his
listeners on the Day of Pentecost that by repenting and being “baptized in the
name of Jesus Christ for the remission of sins,” they would “receive the gift
of the Holy Spirit,”[30]
and tells them, “‘For the promise is to you and to your children, and to all
who are afar off, as many as the Lord our God will call.’”[31]
For many believers, this baptism is not
simultaneous with salvation. Further in the Book of Acts, we read that when the
apostles in the Jerusalem church heard that the Samaritans’ “received the word
of God,”[32]
Peter and John came from Jerusalem to pray for the converts, that they would
receive the Holy Spirit, “For as yet He had fallen upon none of them. They had
only been baptized in the name of the Lord Jesus.”[33]
The Samaritan believers had accepted Jesus as Lord and were baptized in water
in His name, yet they did not have the outward signs of immersion in the Holy
Spirit until the apostles “laid hands on them.”[34]
In Acts Chapter Nineteen, we read how the Ephesian disciples who knew only
John’s baptism “were baptized in the name of the Lord Jesus”[35]
by Paul when he clarified the gospel to them. Once they were baptized in water
and Paul laid hands on them, “the Holy Spirit came upon them, and they spoke
with tongues and prophesied”[36]—a
clear external manifestation of the baptism in the Spirit.
However, for other believers, the Holy
Spirit’s baptism may come upon them at the very moment of salvation. As Peter
was preaching the gospel of Christ to Cornelius and his household, “the Holy
Spirit fell upon all those who heard the word,”[37]
and they spoke “with tongues” and magnified God.[38]
In this circumstance, Cornelius and his companions were showered in the Holy
Spirit and spoke in other tongues during Peter’s sermon, before any one of them
had been baptized with water. Later, when Peter was giving a defense before the
Jewish believers for baptizing these Gentiles, he equated these visible signs with
the gift and falling of the Spirit which they themselves had received,[39]
and he remembered the words of the Lord: “‘John indeed baptized with water, but
you shall be baptized with the Holy Spirit.’”[40]
Testimony
from the Epistles
Furthermore, the power which the Holy
Spirit’s baptism provides to believers comes in the form of important spiritual
gifts needed to effectively participate in Christ’s body. Paul writes in
Ephesians Chapter Four that Christ, when he “‘ascended on high,’” gave gifts unto men.[41]
These gifts enable Christians to fulfill different offices in the church “for
the equipping of the saints for the work of ministry, for the edifying of the
body of Christ.”[42]
They are also given to help believers in their own personal lives. Paul writes
in Romans Chapter Eight that the Spirit helps us in our weaknesses, making
intercession for us “with groanings which cannot be uttered.”[43]
John Wesley accurately writes that the gifts were provided to enable Christians
“to run with patience the race set before them, through all the storms of
persecution, which the most continual prejudice, rage, and malice could raise.”[44]
In 1 Corinthians, Paul comments that there is one God, Lord, and Spirit, yet
there are diversities of gifts, differences of ministries, and diversities of
activities, and “the manifestation of the Spirit is given to each one for the
profit of all.”[45]
Commenting on this passage, the early church father Cyril of Jerusalem states
that the Holy Spirit “acts differently in different persons, though he himself
is not diverse.”[46]
The gifts of the Spirit include word of wisdom, word of knowledge, faith, gifts
of healings, working of miracles, prophecy, discerning of spirits, different
kinds of tongues, and the interpretation of tongues.[47]
Yet, while the Spirit distributes “to each one” the gifts “individually as He
wills,”[48]
Christians are exhorted to “earnestly desire the best gifts.”[49]
They must consistently ask, seek, and knock for the particular gifts that God
has intended for them.
The
Power of the Holy Spirit for Evangelism
Because the power and gifts of the Holy
Spirit’s baptism are essential for successful evangelism, it is vital that the
church properly understand the Scriptures’ teaching concerning it. Throughout
church history, however, the body of Christ has not always adhered to the
correct Biblical doctrine.
The
Baptism in Church Evangelistic History
During the first couple centuries
following the apostolic era, the church still believed in the reality of the
gifts of the Spirit. The Didache, or The Teaching
of the Twelve Apostles, an instruction book dating between the first and
third centuries, speaks concerning the treatment and discernment of prophets
and prophecies in the church.[50]
Yet, towards the time of fathers such as John Chrysostom, the spiritual gifts
“were no longer a part of the living experience of the church.”[51]
One reason for this decline was the growth of a group called the Montanists,
which “gave much attention to the charisms [gifts].”[52]
Due to their perceived “excesses,” “the prophetic charisms themselves became
suspect,” and were not considered as part of the baptism in the Holy Spirit
anymore.[53]
Consequently, because the power of the gifts was not prevalent in the church,
the church became “a church of tokens,” and the gifts became “internalized and
spiritualized” into non-supernatural works.[54]
For example, the role the deacon played in the liturgy was considered to be the
gift of tongues, and the giving of alms was considered to be the gift of
healing.[55]
However, in more current centuries,
ministers began to speak about the power of the Holy Spirit’s baptism. John
Wesley, in a letter to Dr. Conyers Middleton, wrote defending the gifts of the
Spirit by citing examples from the first three hundred years of Christianity,[56]
and stated that they ceased afterwards due to “a general corruption of faith
and morals” that “infected the Christian church.”[57]
When discussing the gift of tongues, Wesley describes how it has been manifest
since the time of the Reformation such as in the event of the speaking of new
tongues among the Huguenots in France.[58]
There were also instances in which the
miraculous power of God’s Spirit worked in the revivals of the eighteenth and
nineteenth centuries. One example is in the First Great Awakening. Jonathan
Edwards describes how in this revival, there was a “pouring out of the Spirit”
to the people,[59]
and that many individuals, consequently, felt that “nature and life seemed
almost to sink under” their awareness
of “the glory of God, and excellency of Christ.”[60]
Edwards writes concerning the ministers, “In most places where they have
labored, God has evidently wrought with them, and ‘confirmed the word by signs
following.’”[61]
Certainly there were significant, miraculous manifestations in this revival. The
movement of the Holy Spirit was also displayed in the Second Great Awakening.
During many of the frontier revivals of the early 1800s, those who came under
the conviction of the Holy Spirit would fall to the ground as the Spirit fell
upon them and would experience the tangible presence of God.[62]
Concerning the 1857 revival, Timothy Smith writes that Charles Finney, Phoebe
Palmer, and William E. Boardman “rang the changes on…the theme that the
Spirit’s baptism was the secret of pulpit power and the fountain of that energy
which alone could accomplish the evangelization of the world.”[63]
In 1900, Pastor Charles Parham and his students sought God for the baptism in
the Holy Spirit as in the Day of Pentecost.[64]
The power of God descended upon one of the young students who began to speak
and praise God in a Chinese tongue.[65]
This miracle in Topeka, Kansas, spread. On Azuza Street in Los Angeles in1906,[66]
James Seymour held revival meetings that became the beginning of the
Pentecostal movement of the twentieth century which is estimated to reach one
billion by the year 2020.[67]
The
Baptism in the Holy Spirit Today
Today, there are variant opinions about
when the baptism in the Holy Spirit is received and what it primarily
signifies. Some believers, such as Southern Baptists and Independent Baptists,
view this baptism as occurring immediately at salvation and also minimize, or
deny, the importance of the accompanying gifts. Gregg R. Allison, Professor of
Christian Theology at the Southern Baptist Theological Seminary, writes that
the baptism in the Holy Spirit is “initiatory, occurring at the beginning of
salvation,” and “universal, being a divine work in the life of every
Christian.”[68]
Concerning the gifts of the Spirit and primarily “speaking in tongues,” the
Southern Baptist Convention does not have an official stance on the issue, yet
their website states that the majority of Southern Baptists believe that the
charismatic gifts, such as tongues, ceased when the Bible was completed.[69]
Some view the gift of tongues as a special gift meant for evangelizing foreign
cultures, and the website states that “a very small minority might accept what
is commonly practiced today in charismatic churches as valid.”[70]
Independent Baptists, such as Pensacola Christian College, consider the baptism
in the Holy Spirit as occurring at salvation without any other subsequent
baptism,[71]
but explicitly state on their website that they “are opposed to the charismatic
movement and its tongues and other sign manifestations.”[72]
Billy Graham, in his book entitled The
Holy Spirit, writes “that there is only one baptism with the Holy Spirit in
the life of every believer, and that takes place at the moment of conversion.”[73]
Yet he allows for the filling of the Holy Spirit[74]
and is not directly opposed to the Spirit’s gifts,[75]
although he does minimize and restrict the power of certain gifts. For example,
when discussing the gift of prophecy, Graham feels that prophecy is primarily
“the ability to understand and to engage in the exposition of the Word of God.”[76]
When examining tongues, Graham does not deny this gift, but lists it as “one of
the less important gifts of the Spirit” if not the least important and one that
could cause divisiveness in the church if abused.[77]
In contrast to these opinions, there are
those who feel that the baptism in the Holy Spirit is separate from the Holy
Spirit’s regenerating work at salvation and accept the fullness of the
miraculous gifts. One example is the Assemblies of God denomination. They
believe that the baptism in the Holy Spirit “is a Special Experience Following
Salvation that empowers believers for witnessing and effective service.”[78]
They also believe that the initial physical evidence of this baptism must be
speaking in tongues.[79]
The Christian Broadcasting Network (CBN) comments on their website that they
feel the baptism in the Holy Spirit to be separate from the Spirit’s indwelling
and rather “an empowering for service that takes place in the life of the
Christian.”[80]
Pat Robertson, the founder of CBN, writes in Miracles Can Be Yours Today that Christ gave power, or dunamis (from which is derived the word
dynamite), inherent explosive force, to each believer to overcome the trials of
the enemy, and that this power includes healing the sick, casting out demons,
and other manifestations, or gifts of the Holy Spirit.[81]
There are also other Christians and churches that believe in the baptism in the
Holy Spirit with power and gifts as an additional experience to salvation, but
do not restrict the initial evidence to the gift of tongues. One example is the
church my father pastors, Shear-Jashub Christian Tabernacle in Madison,
Connecticut. In their articles of faith, Shear-Jashub states simply “that the
baptism in the Holy Spirit with power and signs is as real today as in the Day
of Pentecost, as are the gifts of the Spirit.”[82]
Interestingly, Pat Robertson, in Shout it from the Housetops, discusses
that during Billy Graham’s 1949 Los Angeles Crusade, there were a number of
believers baptized in the power of the Holy Spirit praying that revival would
come to Los Angeles through Graham’s ministry, and the success of the revival
that followed catapulted “Billy Graham from his position as an obscure Youth
for Christ evangelist into world fame.”[83]
Conclusion
We have seen that the baptism in the Holy
Spirit with miraculous gifts is plainly taught in the Word of God, and that the
Lord Himself commanded believers to
“tarry” and ask, and seek, and knock for this anointing. Moreover, we have
reviewed from church history the critical importance of this baptism for
evangelism and revival. Presently in the church there is not a unified position
that recognizes the supernatural nature of the baptism in the Holy Spirit. Such
a condition weakens the body of Christ’s effectiveness for proclaiming Jesus’
gospel message with “power from on high.”[84]
One has to anticipate that when the church comes to the unity of the faith and
the knowledge of the Son of God on this issue, calling out to the Father for
His blessed Promise, the preaching of the gospel will have an impact as great
as, if not greater than, that of the Book of Acts. There would then be a
complete fulfillment of Joel’s prophecy: “‘And it shall come to pass in the
last days, says God, That I will pour out of My Spirit on all flesh.’”[85]
Bibliography
Allison, Gregg R.
“Baptism with and Filling of the Holy Spirit.” The Southern Baptist Theological
Seminary. 2014.
http://www.sbts.edu/resources/files/2014/02/SBJT-16.4-Allison-p-4-21.pdf.
“Articles of
Faith.” Pensacola Christian College. Accessed December 11, 2014.
http://www.pcci.edu/spirituallife/articlesoffaith.aspx.
“Assemblies of God
Fundamental Truths.” Assemblies of God. accessed December 11, 2014.
http://ag.org/top/Beliefs/Statement_of_Fundamental_Truths/sft_short.cfm.
Bere,
M. Bible Doctrines for Today.
Pensacola, FL: A Beka Book, 2007.
Cyril of
Jerusalem. “Commentary on 1 Corinthians.” In Ancient Christian Commentary on Scripture: New Testament, Vol VII.
Edited by Gerald Bray, 121. Downers Grove, IL: InterVarsity Press, 1999.
Edwards, Jonathan.
A Narrative of Surprising Conversions.
In Jonathan Edwards on Revival.
Edinburgh: The Banner of Truth Trust, 1999.
“Frequently Asked
Questions.” Southern Baptist Convention. Accessed December 11, 2014.
http://www.sbc.net/faqs.asp.
Graham,
Billy. The Holy Spirit. Waco, TX:
Word Books, 1980.
Marshall,
Peter, and David Manuel. From Sea to
Shining Sea. Grand Rapids, MI: Revel, 1986.
McDonnell,
Killian, and George T. Montague. Christian
Initiation and Baptism in the Holy Spirit: Evidence from the First Eight
Centuries. Collegeville, MN: The Liturgical Press, 1991.
Pratney,
Winkie. Revival. Springdale, PA:
Whitaker House, 1983.
Robertson,
Archibald Thomas, Word Pictures in the
New Testament, Vol. 1. Grand Rapids, MI: Baker Book House, 1930.
Robertson, Pat. Miracles Can Be Yours Today. Nashville:
Integrity Publishers, 2006.
Robertson, Pat. Shout it from the Housetops. Virginia
Beach, VA: CBN, 1986.
Robertson, Pat. The Secret Kingdom. New York: Bantam
Books, 1984.
“Shear-Jashub
Christian Tabernacle Articles of Faith.” Shear-Jashub Christian Tabernacle.
2014. http://www.shear-jashub.com/articles.html.
Strong, James. Exhaustive Concordance of the Bible.
Seattle, WA: Biblesoft, 2006. PC Study Bible formatted electronic database.
Synan, Vinson.
Introduction to Azusa Street.
Plainfield, NJ: Logos International, 1980.
Thayer, Joseph
Henry. New Testament Lexicon.
Seattle, WA: Biblesoft, 2006. PC Study Bible formatted electronic database.
“The Baptism in
the Holy Spirit.” CBN.com. accessed December 8, 2014.
http://www.cbn.com/spirituallife/cbnteachingsheets/gifts_of_the_spirit.aspx?option=print.
The Didache 11:7-12. In Ancient Christian Writers: The Works of the Fathers in Translation.
Edited by Johannes Quasten and Joseph C. Plumpe. Translated by James A. Kleist,
22-23. New York: The Newman Press, 1948.
Wesley, John. The Holy Spirit and Power. Edited by
Clare Weakley. Alachua, FL: Bridge-Logos, 2003.
Thomas, Robert L.,
ed. New American Standard Exhaustive
Concordance of the Bible Nashville, TN: Holman, 1981.
Wuest, Kenneth S. The New Testament: An Expanded Translation.
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Wuest, Kenneth S. Wuest’s Word Studies of the Greek New
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database.
© 2014
Francis-David A. Scalzo. All rights reserved.
[1]. James Strong, Exhaustive Concordance of the Bible
(Seattle, WA: Biblesoft, 2006) PC Study Bible formatted electronic database.
[2]. Ibid.
[3]. Joseph Henry Thayer, New Testament Lexicon (Seattle, WA:
Biblesoft, 2006) PC Study Bible formatted electronic database.
[4]. Strong, Exhaustive Concordance of the Bible.
[5]. Matthew 3:11 (New King James
Version).
[6]. Strong, Exhaustive Concordance of the Bible.
[7]. Archibald Thomas Robertson, Word Pictures in the New Testament, vol.
1 (Grand Rapids, MI: Baker Book House, 1930), 28.
[8]. Luke 11:9 (New King James
Version).
[9]. Luke 11:11 (New King James
Version).
[10]. Pat Robertson, The Secret Kingdom (New York: Bantam
Books, 1984), 138.
[11]. Kenneth S. Wuest, Wuest’s Word Studies of the Greek New
Testament, vol. 3 (Seattle, WA: Biblesoft, 2006), PC Study Bible electronic
database.
[12]. Kenneth S. Wuest, The New Testament: An Expanded Translation
(Seattle, WA: Biblesoft, 2006), PC Study Bible electronic formatted database.
[13]. Acts 1:4 (New King James
Version).
[14]. John 20:22 (New King James
Version).
[15]. Luke 24:45 (New King James
Version).
[16]. Acts 1:2 (New King James
Version).
[17]. Luke 24:49 (New King James
Version).
[18]. Luke 24:49 (New King James
Version).
[19]. Strong, Exhaustive Concordance of the Bible.
[20]. Robert L. Thomas, ed., New American Standard Exhaustive Concordance
of the Bible, (Nashville, TN: Holman, 1981), 1644.
[21]. Strong, Exhaustive Concordance of the Bible.
[22]. “The Baptism in the Holy Spirit,”
CBN.com, accessed December 8, 2014,
http://www.cbn.com/spirituallife/cbnteachingsheets/gifts_of_the_spirit.aspx?option=print.
[23]. Acts 1:8 (New King James
Version).
[24]. Acts 2:2 (New King James
Version).
[25]. Acts 2:3-4 (New King James
Version).
[26]. Acts 2:41 (New King James
Version).
[27]. Acts 4:29-30 (New King James
Version).
[28]. Acts 4:31 (New King James
Version).
[29]. Kilian McDonnell and George T.
Montague, Christian Initiation and
Baptism in the Holy Spirit: Evidence from the First Eight Centuries
(Collegeville, MN: The Liturgical Press, 1991), 31.
[30]. Acts 2:38 (New King James
Version).
[31]. Acts 2:39 (New King James
Version).
[32]. Acts 8:14 (New King James
Version).
[33]. Acts 8:16 (New King James
Version).
[34]. Acts 8:17 (New King James
Version).
[35]. Acts 19:5 (New King James
Version).
[36]. Acts 19:6 (New King James
Version).
[37]. Acts 10:44 (New King James
Version).
[38]. Acts 10:46 (New King James
Version).
[39]. Acts 11:15 (New King James
Version).
[40]. Acts 11:16 (New King James
Version).
[41]. Ephesians 4:8 (New King James
Version).
[42]. Ephesians 4:12 (New King James
Version).
[43]. Romans 8:26 (New King James
Version).
[44]. John Wesley, The Holy Spirit and Power, ed. Clare Weakley (Alachua, FL:
Bridge-Logos, 2003), 108.
[45]. 1 Corinthians 12:4-7 (New King
James Version).
[46]. Cyril of Jerusalem, “Commentary
on 1 Corinthians,” in Ancient Christian
Commentary on Scripture: New Testament, vol. VII, ed. Gerald Bray (Downers
Grove, IL: InterVarsity Press, 1999), 121.
[47]. 1 Corinthians 12:8-10 (New King
James Version).
[48]. 1 Corinthians 12:11 (New King
James Version).
[49]. 1 Corinthians 12:31 (New King
James Version).
[50]. The Didache 11:7-12, in Ancient
Christian Writers: The Works of the Fathers in Translation, ed. Johannes
Quasten and Joseph C. Plumpe, trans. James A. Kleist (New York: The Newman
Press, 1948), 22-23.
[51]. McDonnell
and Montague, Christian Initiation and
Baptism in the Holy Spirit, 329.
[52]. Ibid., 106.
[53]. Ibid., 329.
[54]. Ibid., 329.
[55]. Ibid., 329.
[56]. Wesley, The
Holy Spirit and Power, 109.
[57]. Ibid., 109.
[58]. Ibid., 119.
[59]. Jonathan Edwards, A Narrative of Surprising Conversions, in Jonathan Edwards on Revival (Edinburgh: The Banner of Truth Trust,
1999), 17.
[60]. Ibid., 45.
[61]. Ibid., 79.
[62]. Peter Marshall and David Manuel, From Sea to Shining Sea (Grand Rapids,
MI: Revel, 1986), 66, 67.
[63]. Winkie Pratney, Revival
(Springdale, PA: Whitaker House, 1983), 143-144.
[64]. Pat Robertson, Miracles
Can Be Yours Today (Nashville: Integrity Publishers, 2006), 9.
[65]. Ibid., 10.
[66]. Vinson Synan, introduction to Azusa Street (Plainfield, NJ: Logos International, 1980), ix.
[67]. Robertson, Miracles
Can Be Yours Today, 11.
[68]. Gregg R. Allison, “Baptism with and Filling of the
Holy Spirit,” The Southern Baptist Theological Seminary, 2014,
http://www.sbts.edu/resources/files/2014/02/SBJT-16.4-Allison-p-4-21.pdf.
[69]. “Frequently Asked Questions,” Southern Baptist
Convention, accessed December 11, 2014, http://www.sbc.net/faqs.asp.
[70]. Ibid.
[71]. M. Bere, Bible
Doctrines for Today (Pensacola, FL: A Beka Book, 2007), 148.
[72]. “Articles of Faith,” Pensacola Christian College,
accessed December 11, 2014, http://www.pcci.edu/spirituallife/articlesoffaith.aspx.
[73]. Billy Graham, The
Holy Spirit (Waco, TX: Word Books, 1980), 90.
[74]. Ibid., 93.
[75]. Ibid., 194.
[76]. Ibid., 206.
[77]. Ibid., 257, 259.
[78]. “Assemblies of God Fundamental Truths,” Assemblies of
God, accessed December 11, 2014,
http://ag.org/top/Beliefs/Statement_of_Fundamental_Truths/sft_short.cfm.
[79]. Ibid.
[80]. “The Baptism in the Holy Spirit.”
[81]. Robertson, Miracles
Can Be Yours Today, 163, 165.
[82]. “Shear-Jashub Christian Tabernacle Articles of
Faith,” Shear-Jashub Christian Tabernacle, 2014,
http://www.shear-jashub.com/articles.html.
[83]. Pat Robertson, Shout
it from the Housetops (Virginia Beach, VA: CBN, 1986), 21-22.
[84]. Luke 24:49 (New King James Version).
[85]. Acts 2:17 (New King James Version).