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Relevant bibliographies by topics / Doctrine of the baptism in the Holy Spirit

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Academic literature on the topic 'Doctrine of the baptism in the Holy Spirit'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Doctrine of the baptism in the Holy Spirit"

1

Juriček, Marko. "A Biblical Theology of the Baptism in the Holy Spirit." Kairos 14, no. 2 (2020): 37–53. http://dx.doi.org/10.32862/k.14.2.3.

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This article will discuss the issue of the baptisim of the Holy Spirit: what it is, how is it manifested, and what are its fruits. In the introduction, the problem and the questions pertaining to the Holy Spirit baptism are stated together with the thesis that will be tested. The thesis is that the baptism of the Holy Spirit biblically understood is a unique and unrepeatable event universal to all Christians, which happens instantaneously with salvation (when the believer is placed in Christ and joined to his body) and that this baptism is not marked by any immediate and special outward sign. First, this article will present different views on the doctrine of Holy Spirit baptism with historical developments of the views. Then it will deal with biblical data, focusing on all major passages. Special attention will be given to the Book of Acts, and “the second blessing” theology, which is the crux of the doctrine. Then the relation of hermeneutics and experience will also be discussed. Finally, the conclusion and the practical implications of the baptism of the Holy Spirit and biblical admonishments for the Christian life will be given.

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Butler, Geoffrey. "Wesley, Fletcher, and the Baptism of the Holy Spirit." Journal of Pentecostal Theology 30, no. 1 (2021): 181–99. http://dx.doi.org/10.1163/17455251-bja10004.

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Abstract Long regarded as a spiritual grandfather of sorts for the Pentecostal movement, John Wesley has been credited by some as paving the way for their doctrinal distinctive of Spirit baptism through his teaching on entire sanctification. Yet, Wesley’s language surrounding Spirit baptism and the meaning of Pentecost differs significantly from that of classical Pentecostalism, calling into question whether a direct line can be drawn from Wesley himself to this Pentecostal distinctive. This article makes the case that their doctrine of Spirit baptism owes much more to the theology of Wesley’s intended successor John Fletcher and the Holiness movement that followed than Wesley’s doctrine of entire sanctification, and that one may find in Fletcher’s theology the seeds that would culminate in this Pentecostal doctrine easier than one could in Wesley’s theology.

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Everts, Janet Meyer. "The Pauline Letters in James D.G. Dunn's Baptism in the Holy Spirit." Journal of Pentecostal Theology 19, no. 1 (2010): 12–18. http://dx.doi.org/10.1163/174552510x490728.

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AbstractJames D.G. Dunn's Baptism in the Holy Spirit asserts that Pentecostalism and its doctrine of baptism in the Holy Spirit is built solely on the book of Acts. Dunn thinks that the letters of Paul offer no support for the doctrine of Spirit-baptism and wholly agree with his conversioninitiation understanding of the work of the Holy Spirit. But in making this assertion, Dunn is ignoring a long line of biblical interpretation in the Anglican tradition. This interpretive tradition, which begins with the Puritans and continues through the Keswick convention and the Anglican Charismatic renewal sees the 'sealing of the Spirit' found in 2 Cor 1.21-22 and Eph 1.13-14 as a clear indication that Paul knew a second empowering experience of the Spirit, an experience that is indicated in many places in his letters.

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Jackson, Pamela. "Cyril of Jerusalem's Treatment of Scriptural Texts Concerning the Holy Spirit." Traditio 46 (1991): 1–31. http://dx.doi.org/10.1017/s0362152900004189.

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Scholars tracing the development of the doctrine of the Holy Spirit in the fourth century tend to pass over the Catechetical Homilies of Cyril of Jerusalem (c. 350) rather quickly, with the observation that, from the perspective of systematic theology, Cyril made no new contributions to the doctrine, and even warned against going beyond the texts of Scripture when speaking of the Spirit. But such lack of attention to Cyril as a theologian leaves several questions unexplored. Cyril's homilies were a central part of the preparation of adult converts for baptism, a task crucial for the Church's survival; in the baptismal rite the converts would receive the Holy Spirit. Given the foundational nature of Cyril's homilies in forming the members of the Jerusalem church, might it not be useful, when tracing how the understanding of the Holy Spirit developed in the fourth century, to consider how Cyril uses Scriptural material concerning the Spirit? Which Scriptural texts on the Spirit does he employ? Are there any texts later considered significant which he omits? What is Cyril's purpose in citing these texts on the Spirit and how does he present them to his hearers? Even though he confines himself to presenting Scriptural material, what understanding of the Spirit is communicated by his shaping of that material? Is there any sense in which the understanding of the Spirit inculcated by Cyril's preaching prepares the way for the conceptual doctrinal distinctions concerning the Spirit's nature and divinity made in the next generation?

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Gabriel, Andrew K. "The Holy Spirit and Eschatology – with Implications for Ministry and the Doctrine of Spirit Baptism." Journal of Pentecostal Theology 25, no. 2 (2016): 203–21. http://dx.doi.org/10.1163/17455251-02502004.

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The coming of the Spirit at Pentecost represents both fulfillment and anticipation of eschatological expectations in as much as Pentecost both fulfills previous expectations regarding the coming of the Spirit and represents a promise of the future consummation of the work of God. This already/not yet reality of the eschaton is evident throughout pneumatology and carries implications for ministry and Christian living and for the doctrine of Spirit baptism. Believers should minister in the power of the Spirit with the aim of the kingdom of God that is already present while longing with Spirit-inspired hope for the future eschatological work of the Spirit that has not yet taken place. Furthermore, Spirit baptism is eschatological in as much as Pentecost fulfills and anticipates numerous eschatological expectations regarding the coming of the Spirit, including not only power for witness, but also a new heart, obedience, new life, and eventually resurrection.

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Raitt, Jill. "Probably They are God’s Children: Theodore Beza’s Doctrine Of Baptism." Studies in Church History. Subsidia 8 (1991): 151–70. http://dx.doi.org/10.1017/s0143045900001629.

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The discussion that took place between Theodore Beza and Jacob Andreae during the Colloquy of Montbeliard in 1586 highlights the differences among the French Reformed doctrine, the doctrine derived from the Basle Reformation, and the Lutheran doctrine. It also makes very clear how consistendy the Genevan Reformers related their sacramental theology, their understanding of the work of the Holy Spirit, and their doctrine of predestination.

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Wessels, Roland. "The Spirit Baptism, Nineteenth Century Roots." Pneuma 14, no. 1 (1992): 127–57. http://dx.doi.org/10.1163/157007492x00113.

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AbstractPentecostals claim that there is a life transforming and empowering experience subsequent to conversion, called the Baptism of the Holy Spirit, (The prepositions "in" and "with" are also used. Often it is now being designated "the Spirit baptism") with the accompanying sign of tongues (glossolalia) which all Christians may and ought to receive, and that this experience opens the door to receiving the gifts of the Spirit. What were its roots in Nineteenth Century North American Evangelical Christianity? My purpose is to join in the discussion of how this particular doctrine of the Spirit baptism developed.1 I shall briefly describe a variety of understandings of the Spirit's outpouring found among these Evangelicals and then deal carefully with that complex of interpretations which prepared for the Pentecostal perspective.

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Shuhayeva, Liudmyla M. "Origins and Transformation of the Hristovers: Features of the Doctrine." Ukrainian Religious Studies, no. 33 (February 22, 2005): 55–66. http://dx.doi.org/10.32420/2005.33.1564.

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In the XVII-XVIII centuries. socio-political contradictions in the Russian empire led to the separation from orthodoxy of a number of communities, commonly known as "spiritual Christians," or the old Russian sectarianism. Declaring the doctrine of Orthodoxy authoritarian, they advocated the profession of faith "in the spirit and in the truth," for a spiritual interpretation of Scripture. All spiritual Christians are characterized by: the rejection of the Orthodox Church and the whole institute of the church hierarchy, the basic Orthodox dogmas, sacraments, the cult of the saints, icons, as well as the belief in the incarnation of the Holy Spirit in living people, the "spiritual" baptism which is the teaching of the word of God, human self-communication with God. They declared the whole world spiritual, condemned luxury, preached severe asceticism.

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Clifton, Shane. "The Spirit and Doctrinal Development: A Functional Analysis of the Traditional Pentecostal Doctrine of the Baptism in the Holy Spirit." Pneuma 29, no. 1 (2007): 5–23. http://dx.doi.org/10.1163/157007407x178229.

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Powers, Janet. "Recovering a Woman's Head With Prophetic Authority: a Pentecostal Interpretation of 1 Corinthians 11.3-16." Journal of Pentecostal Theology 10, no. 1 (2001): 11–37. http://dx.doi.org/10.1177/096673690101000102.

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AbstractEarly Pentecostals defended the ministry of women by using passages in Acts 2.16-17 and 1 Cor. 11.3-16 to show that the Holy Spirit had empowered women to prophesy. But in Pentecostal churches today, some of the same biblical passages are now used to argue for significant restrictions on the ministry of women. This shift is especially apparent in the interpretation of 1 Cor. 11.3-16.These contemporary Pentecostals do not seem to realize that the hermeneutic that is used to interpret 1 Cor. 11.3-16 as a passage which limits the ministry of women is the same hermeneutic which is often used to discredit the doctrine of Spirit-baptism. Pentecostal interpreters need to reject this non-Pentecostal hermeneutic and reclaim 1 Cor. 11.3-16 as part of the Pentecostal defense of Spirit-empowered ministries of women. What is at stake is not just the prophetic ministry of women but the fundamental Pentecostal belief that all believers are empowered by the Holy Spirit for ministry.

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Dissertations / Theses on the topic "Doctrine of the baptism in the Holy Spirit"

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Kim, Stephen S. "An evaluation of the doctrine of Spirit baptism as a "second-blessing"." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Thurber, Karen G. "A critique of the classical Pentecostal doctrine on the baptism in the Holy Spirit." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Van, der Woerd E. Alan. "Aspects of the doctrine of the Holy Spirit in the thought of D. Martyn Lloyd-Jones." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Johansen, Jason A. "Searching for Pentecost the origins and development of modern doctrines of spirit baptism /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Jones, Simon Matthew. "Womb of the Spirit : the liturgical implications of the doctrine of the Spirit for the Syrian baptismal tradition." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/245102.

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This thesis investigates the role of the Holy Spirit within the Syrian baptismal tradition and, in particular, assesses its effect upon the liturgical and theological development of initiation in East and West Syria. Primary material includes the Odes of Solomon, Didascalia Apostolorum and Acts of Judas Thomas; the writings of Aphrahat, Ephrem, Narsai, Jacob of Serugh, Philoxenus and Severus of Antioch; as well as the East Syrian and two West Syrian baptismal ordines. This study provides evidence against any notion of an original Syrian baptismal pattern in which a single anointing precedes immersion, and demonstrates that the tradition witnesses to the existence of a variety of practices at an early stage. At the same time, it argues that the Syrian rite was not originally modelled upon the baptism of Jesus in the Jordan, nor did its theology undergo an identifiable shift from Johannine to Pauline imagery. Against this background, the incarnational image of the font as womb is identified as the principal characteristic which runs througout the development of the tradition, functioning as the primary symbolic focus for the activity of the Holy Spirit and thereby interpreting the pre-immersion anointing(s) as a ritual preparation for baptismal regeneration by water and the Spirit. The Spirit is seen as active throughout the process of initiation. It is the Spirit who identifies the candidate as belonging to Christ; it is the Spirit who prepares and brings to new birth with Christ in the womb of the Jordan; and, not least, it is the Spirit whom the candidate receives as the eschatological pledge of the final birth with the First-born, from death to eternal life.

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Loder, Allan Thomas. "An examination of the Classical Pentecostal doctrine of the baptism in the Holy Spirit in light of the Pentecostal position on the sources of theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ46226.pdf.

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7

Lyons, P. "Calvin's doctrine of the Holy Spirit." Thesis, Queen's University Belfast, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.374181.

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Loufik, Sharon Kenna. "Spirit baptism a New Testament understanding /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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9

Brock, Mark D. "The relationship of spirit baptism to union with Christ." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p086-0043.

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10

Myers, Byron K. "Substance or semantics a preliminary comparative study of the baptism in the Holy Spirit and the filling of the Holy Spirit /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Books on the topic "Doctrine of the baptism in the Holy Spirit"

1

Charles G. Finney's doctrine of the baptism of the Holy Spirit. Hendrickson Publishers, 1987.

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Baptized in the Spirit: A global Pentecostal theology. Zondervan, 2006.

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3

The baptism of the Holy Spirit: The views of A.B. Simpson and his contemporaries. Christian Publications, 1993.

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Bentivegna, Giuseppe. Il battesimo dello Spirito Santo: Testimonianze dalla Chiesa dei Padri. Coop. "Rinnovamento nello Spirito Santo", 1995.

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5

Treasures old and new: Interpretations of "Spirit-Baptism" in the charismatic renewal movement. Hendrickson Publishers, 1988.

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6

McDonnell, Kilian. Christian initiation and baptism in the Holy Spirit: Evidence from the first eight centuries. 2nd ed. Liturgical Press, 1994.

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T, Montague George, ed. Christian initiation and baptism in the Holy Spirit: Evidence from the first eight centuries. Liturgical Press, 1991.

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Strong, Barry R. The economy of the spirit in ecumenical perspective. Pontificia Universitas Gregoriana, Facultas Theologiae, 1991.

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Reading Luke-Acts in the Pentecostal tradition: Reflections on the history and status of research. CPT Press, 2010.

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Charisma - Taufe - Geisttaufe. Echter, 2001.

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Book chapters on the topic "Doctrine of the baptism in the Holy Spirit"

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Aijian, Janelle. "Baptism by Fire: The Work of the Holy Spirit in Pascal’s Philosophy." In The Holy Spirit and the Christian Life. Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137375995_8.

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Müller, Daniela. "The Making of a Cathar Counter-Church, the ‘Ecclesia Dei’, through the Consolamentum Ritual (Baptism of the Holy Spirit)." In Bibliothèque de la Revue d'histoire ecclésiastique. Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.brhe-eb.5.120771.

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Stronstad, Roger J. "Baptism of the Holy Spirit." In Handbook of Pentecostal Christianity. Cornell University Press, 2012. http://dx.doi.org/10.1515/9781501757105-009.

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Wainwright, Geoffrey. "The Holy Spirit." In The Cambridge Companion to Christian Doctrine. Cambridge University Press, 1997. http://dx.doi.org/10.1017/ccol0521471184.016.

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5

Parham, Charles F. "The Baptism of the Holy Spirit." In The Sermons of Charles F. Parham. Routledge, 2017. http://dx.doi.org/10.4324/9781315114507-35.

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"8. BAPTISM AS PENTECOST." In The Holy Spirit in the Syrian Baptismal Tradition. Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463214425-011.

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Oliverio, L. William. "Spirit Baptism in the Late Modern World." In The Holy Spirit and the Church. Routledge, 2019. http://dx.doi.org/10.4324/9781315557106-3.

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"The Judgment of the Messiah's Baptism with the Spirit and Fire (Luke 3:16-17)." In The Fiery Holy Spirit. BRILL, 2015. http://dx.doi.org/10.1163/9789004397200_006.

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"Baptism in the Holy Spirit and Christian Initiation." In Pentecostals and Roman Catholics on Becoming a Christian. BRILL, 2018. http://dx.doi.org/10.1163/9789004367869_004.

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Abraham, William J. "The Work of the Holy Spirit." In Divine Agency and Divine Action, Volume III. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786528.003.0009.

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There is fear and a tendency to substitute the language of grace for the work of the Holy Spirit. However, the primary image for the work of the Holy Spirit is that of baptism. This is secured in the revelation to John the Baptist endorsed by the risen Lord and manifested at Pentecost. Once this priority is secure, we can trace the manifold working of the Holy Spirit in the life of the Son, in the lives of individuals, and in the life of the church. There is a need for caution in tracing the work of the Holy Spirit in politics and society.

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