ST.

THOMAS AQUINAS’ MAJOR SEMINARY, MAKURDI,

BENUE STATE.

(An Affiliate of Pontifical Urbaniana University, Rome).

DEPARTMENT OF THEOLOGY

COURSE: PENTECOSTALISM

LECTURER: REV. FR., PROF. JAKE OMANG OTONKO

QUESTION: THE THEOLOGY OF BAPTISM IN THE HOLY SPIRIT

SUBMITTED BY: PETER SAMUEL

REG. NO: 2789

DATE: 12TH MAY, 2023.

 OUTLINE:

INTRODUCTION

1. WHAT IS BAPTISM

2.1. THE EXPERIENCE OF BAPTISM IN THE HOLY SPIRIT

2.1.1. DESCRIPTIVE ASSESSMENTS

2.1.2. ANALYTICAL ASSESSMENTS

3. NEW TESTAMENT BASIS OF BAPTISM IN THE HOLY SPIRIT

3.1. THE GOSPELS

3.2. ACTS OF THE APOSTLES

3.3 PAUL’S VIEW ON BAPTISM IN THE HOLY SPIRIT

4. CRITICISMS OF THE TERMINOLOGY

4.1. RELATIONSHIP BETWEEN BAPTISM IN THE HOLY SPIRIT AND SACRAMENT

OF CONFIRMATION

CONCLUSION

1
INTRODUCTION

Baptism in the Holy Spirit is one of the key tenets of Pentecostal spirituality.1 It can be described

as the in-dwelling of the holy Spirit in a person that completely changes him spiritually. This

Spirit baptism is conferred by the individual himself. It is manifested by miraculous acts like

speaking in tongues and healing. The word baptism can be translated to mean “to be immersed;

to be totally covered” and can be understood by looking at the physical demonstration of water

baptism. The word baptism gave Jesus’s followers an idea of what they were to expect, that they

would be immersed in the Spirit. Thus, Baptism of the Spirit may be understood to mean that

power has been uncovered and released to many.

We shall begin this article first, by looking at what Baptism in the Holy Spirit means, especially

from descriptive and analytical perspectives. We shall also examine Paul’s notion and criticism

of the phrase from the standpoint of the New Testament.

2. WHAT IS BAPTISM

In Matthew’s Gospel, Christ instructed his disciples to “Go therefore and make disciples of all

nations, baptize them in the name of the father and of the son and of the Holy Spirit”. It follows

therefore that Baptism is a purifying and initiation process to becoming a full member of the

church. It is that regenerative action that makes one a new creation in Christ. The Pentecostal

conception of baptism is modelled after the bible itself, with particular reference to Jesus’

baptism in the river Jordan2, the Ethiopian eunuch’s baptism, and Naaman’s cleansing and

regenerative healing.3

1
Fredrick, Bruner. A Theology of the Holy Spirit: The Pentecostal Experience and the New Witness (London-
Sydney- Auckland - Toronto: Hodder and Stoughton, 1971) 60.
2
Cf. Matthew 28:19; Matthew 3:13-17 and 2 Kings 5:10-15.
3
Don Stewart, “Is Baptism with the Holy Spirit the Same Thing as Regeneration or Spiritual Rebirth?” In Blue
Letter Bible Ministry, (March 9, 2023). www.blueletterbible.org/Comm/stewart_don/faq/baptism-with-the-holy-
spirit.cfm. Cf. Acts 8:36-38.
2
1.1 WHAT IS BAPTISM OF THE HOLY SPIRIT?

Baptism of the Holy Spirit, from a Pentecostal perspective is an internal religious experience (or

a prayer experience) whereby the individual experiences the risen Christ in a personal way. This

experience results from a certain “release” of the power of the Holy Spirit, usually already

present within the individual by Baptism and Confirmation. It usually leads to a deep devotional

life, an attraction to prayer, Sacred Scripture and the sacraments, and marks the beginning of a

closer union with God. Naaman’s cleansing and regenerative healing 4are indicative of the fact

that the activity of baptism must be river – administered or at least involve full immersion. In so

doing, the baptized dies with Christ and gains the heritage of resurrection. 5 The majority of

Pentecostals believe that once a person is born again, he becomes a new creation. But this is not

enough, as he or she must seek to be filled with the Holy Spirit to develop his new spirit person,

to make it come alive and active. Thus, the empowerment by the Holy Spirit of the believer to

anoint and activate him or her for special service is what is called Spirit Baptism. 6

Prof. Otonko argues that Spirit Baptism is what the Pentecostals view as “personal Pentecost”. It

is that decisive moment when the Holy Spirit enraptures a person and greatly manifests His

power in action. Otonko’s assertion proves that the Holy Spirit’s Baptism is different from and

subsequent to conversion and reception of Baptism. The waiting of the Apostles for the Holy

Spirit as commanded by Jesus after His ascension7is proof of this position.

Once Spirit Baptism occurs, there is a manifestation of the empowerment from the Spirit. It

involves the use and expression of the gifts of the Spirit such as glossolalia, divine healing,

interpreting tongues and prophesy etc.

4
Cf. 2 Kings 5:10-15.
5
Kenneth Enang, The Nigerian Catholics and the Independent Churches, Pgs. 81-82 and 138.
6
Horton M. Stanley ed., Systematic Theology, Revised Edition (Springfield, Missouri: Logion Press/ Gospel
Publishing House, 1994), Pg. 139 and 141.
7
Cf. John 20:22; Acts 1:8.
3
This experience is what Prof. Otonko Jake identifies as a continuation and evidence of the

Apostles’ baptism of the Holy Ghost till date.8 Falling under the power of the Spirit or being

slain in the spirit, which involves a person falling backwards as if fainting and most times

shaking as though convulsing or dancing rigorously – due to the overwhelming power of the

Holy Ghost, are common scenarios when the baptism of the Holy Ghost occurs.9

2.1. THE EXPERIENCE OF BAPTISM IN THE HOLY SPIRIT

2.1.1. DESCRIPTIVE AND ANALYTICAL ASSESSMENTS

Luis Bermejo asserts that Baptism in the Holy Spirit is “a personal experience of the Spirit filling

and transforming the individual as it happened to the Apostles at Pentecost.” Bermejo opines that

it is from this Pentecostal experience that the movement derived its original name and

dynamism.10 The Malines Document I distinguishes two uses of the term: baptism in the Holy

Spirit:

First, there is the theological sense. In this case, every member of the Church has been baptized

in the Spirit because each has received sacramental initiation. Second, there is the experiential

sense. It refers to the moment or growth process in which the Spirit, given during the celebration

of initiation, comes to conscious experience. 11 In his text; The Catholic Charismatic Renewal: A

Brief Study of its Beginning and Spirituality, Francis Sullivan understands the above distinction

to mean that people are baptized in the Holy Spirit in the theological sense through one of the

sacraments of initiation which is the Confirmation. Thus, baptism in the Holy Spirit in the

8
Otonko O. Jake, Pentecostalism and Us: A Dynamic Reality, Pg. 147.
9
Witham Larry, Who Shall Lead Them? The Future of Ministry in America (Oxford: University Press, 2005),
Pgs. 135 – 139.
10
L. M. Bermejo, The Spirit of Life: The Holy Spirit in the life of the Christian (Gujarat: Gujarat Sahitya Prakash
Anand, 1987), Pgs.380-381
11
“Theological and Pastoraal Orientations on the Catholic Charismatic Renewal: Malines Document I,” reprinted
in K. McDonnel, ed. Presence, Power, Praise: Documents on Charismatic Renewal Vol. 3 (Minnesota: The
Liturgical Press, 1980), Pgs. 13-70
4
theological sense is understood to mean the coming into conscious experience of the power of

the Holy Spirit already received.12

3. NEW TESTAMENT BASIS OF BAPTISM IN THE HOLY SPIRIT

According to Duffield and Van Cleave, there are three applications of the term “Baptism” in the

New Testament: “First, it designates Baptism into the Body of Christ, which refers to the

salvation every member of the Church is entitled to upon Baptism. Its second application is

Water Baptism, which is symbolic of dying to the world and living in Christ. The third is Spirit

Baptism; which is an empowering experience distinct from the previous two. In this baptism,

Christ is the agent and the Holy Spirit is the medium. Spirit Baptism is an experience separate

from conversion that enables a christian to live a Holy Spirit filled and empowered life. 13”

3.1. THE GOSPELS

In the New Testament especially in the Four Gospels, there are four specific references to

baptism with the Holy Spirit. The references are Mk 1: 8 and the parallels in Lk 3:16; Mt 3:11

and Jn 1:33. The four references present the declaration by John the Baptist which contrasts

John’s Baptism with water with that of Jesus who baptizes with the Holy Spirit 14. The Gospels

are as follows:

 I baptize you with water; but he will baptize you with the Holy Spirit.
 I baptize you with water; but one who is more powerful than I is coming. He will baptize
you with the Holy Spirit and fire.
 I baptize you with water for repentance, but one who is more powerful than I is coming
after me; He will baptize you with the Holy Spirit and fire.
 The one who sent me to baptize with water said to me; "The man in whom you see the
Spirit come down and rest, is the one who is going to baptize with the Holy Spirit".15

12
Fr Martin Eke, MSP. The Catholic Charismatic Renewal, A Brief study of its Beginning and Spirituality. (Abuja-
Nigeria: Sir Kuf Ventures Suite press, 2010), Pg. 29
13
Duffield P. Guy and Van Cleave M. Nathaniel, Foundations of Pentecostal Theology (Los Angeles: Foursquare
Media, 2008), Pgs. 102 & 255.
14
Fr Martin Eke, MSP. The Catholic Charismatic Renewal, A Brief study of its Beginning and Spirituality. (Abuja-
Nigeria: Sir Kuf Ventures Suite press, 2010), Pg. 39.
15
Cf. Mk 1: 8; Lk 3:16; Mt 3:11 and Jn 1:33.
5
To illustrate the last point, Hocken notes in his text; The Catholic Charismatic Renewal: A Brief

Study of its Beginning and Spirituality, that in Acts 2:33, “Being therefore exalted at the right

hand of God and having received from the Father the promise of the Holy Spirit, he has poured

out this that you both see and hear.”16

According to James Dunn, the purpose of John’s baptism is to reveal Jesus to Israel and it is only

preparatory to the mission of Christ (Mk 1:31); that Christ’s baptism will not be “with water” but

“with the Holy Spirit” (Jn 1:33). Dunn argues that this implies “that John’s water-baptism is only

a shadow and symbol of Christ’s Spirit baptism.17

3.2 ACTS OF THE APOSTLES

A basic Scriptural understanding would be, first, Christ himself described Pentecost to mean

being baptized in the Spirit.18 The feast itself was definitely a religious experience, for the

Apostles rejoiced, became bold and expressed their joy in prayer tongues. Second, Peter’s

preaching indicated that all who repented and were baptized would receive the same gift (Acts

2:38). Third, this special religious experience of the Holy Spirit could be received at a later time

than the moment of sacramental Baptism as happened to the disciples in Samaria (Acts 8:14-17).

According to Dunn, Pentecostalism is built squarely on Acts. For him, it is in Acts that the

doctrine of the baptism in the Holy Spirit finds its basic foundation. 19 Michael Green notes in his

text; The Catholic Charismatic Renewal: A Brief Study of its Beginning and Spirituality, [Acts

1:4-5) that there is an explicit use of the word baptism with the Holy Spirit in the New

Testament. He identifies two emphases. The first is promise and the second is fulfilment. His

first emphasis, which is promise, is when Jesus says, “This is what you have heard from me; for
16
Fr Martin Eke, MSP. The Catholic Charismatic Renewal, A Brief study of its Beginning and Spirituality. (Abuja-
Nigeria: Sir Kuf Ventures Suite press, 2010), Pg. 43.
17
J. D. G. Dunn, Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the
Holy Spirit in Relation to Pentecostalism Today (London: SCM Press, 1970), Pg. 19
18
Cf. Acts 1:5
19
James, Dunn. Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the
Holy Spirit in Relation to Pentecostalism Today (London: SCM Press, 1970), pg. 103.
6
John baptized with water, but you will be baptized with the Holy Spirit.” In his second emphasis,

which is fulfilment, he observes that in Acts 2:1-4 Luke, records that the promise of Jesus was

fulfilled when the Holy Spirit descended on the disciples, filling them and enabling them to

speak in other tongues.20

Dunn says that the disciples’ baptism in the Holy Spirit at Pentecost was not a conversion

experience because as followers of Jesus they were already converts. For Dunn, it was “a second

experience of regeneration,’ which “gives the pattern for all Christ “experience thereafter.” 21

3.3 PAULINE TEACHING ON BAPTISM OF THE HOLY SPIRIT

Pentecostals recognizes 1 Cor 12: 13 as pointing to the doctrine of baptism in the Holy Spirit.

Paul’s reception of the Holy Spirit three days after his conversion and the reception of the Holy

Spirit by the Samaritans from Paul after being baptized by Philip 22, “ is the breaking forth into

conscious experience of the Spirit by a deeper personal encounter with Christ, characterized by a

glimpse of His Lordship, an experience of the Father’s love that is personal and deeply

liberating, and a new awareness that the Holy Spirit is truly present and ready to guide,

encourage, motivate and inspire us to understand the things of God. This vital experience brings

with it a renewed desire for prayer, worship, the awakening from spiritual gifts, the flare to tell

others about God and makes the scriptures come alive in us.23”

Green believes that Paul gave this advice to the Corinthians because some of them who received

baptism in the Holy Spirit prided themselves on the gifts of healing, tongues, prophecy etc, and

despised others. According to Green, Paul in his letter demolishes their pride by instructing that

it is the one Spirit who baptizes believers into the one body of Christ, notwithstanding the

differences between them. Green suggests that, for Paul, “The one baptism by the one Spirit is as

20
Fr Martin Eke, MSP. The Catholic Charismatic Renewal, A Brief study of its Beginning and Spirituality. (Abuja-
Nigeria: Sir Kuf Ventures Suite press, 2010), Pgs. 35-36
21
James, Dunn. Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the
Holy Spirit in Relation to Pentecostalism Today (London: SCM Press, 1970), Pg. 38
22
Cf. Acts 8:14-17, Acts 9:17.
23
Otonko O. Jake, Is God in Troubled Waters? Pgs. 70 – 75.
7
decisive as the one Father who inspires all his children alike, and the one Lord Jesus whom they

all serve (1 Cor 12: 4).”24 St. Paul taught that Christ offered to men new life and the Spirit

communicated this dynamic, vital principle to men. Paul’s explanation of the Spirit’s activity is

very much in the realm of experience (1 Cor. 2:4; Rom. 15:13; 1Thes. 1:5).

4. CRITICISMS OF THE TERMINOLOGY.

Andrew Ryder notes in his text; The Catholic Charismatic Renewal: A Brief Study of its

Beginning and Spirituality, that “Baptism in the Holy Spirit is one feature of the

Charismatic Renewal which seems to be in conflict with traditional Christian teaching”.

For this reason, there have been some objections to the use of the phrase. In their pastoral

guidance to the Catholic Charismatics in Ireland, the Irish Catholic Bishops stated that

the central gifts of the Holy Spirit in the Charismatic Renewal are known by various

names ranging from Baptism in the Holy Spirt to ‘Outpouring of the Holy Spirit.’ It is

perhaps not wise to use the term 'Baptism in the Holy Spirit, ‘as people may confuse it

with Sacramental Baptism. The term 'Outpouring of the Holy Spirit' is perhaps the best

one to use. Whatever name is given, it must clearly be understood that the Sacramental

Baptism is perfect and complete when received, whether in infancy or in adult life. 25

René Laurentin notes in his text; The Catholic Charismatic Renewal: A Brief Study of its

Beginning and Spirituality, that objections to the use of the term arose due to the fear that “It

may very well compete with, downgrade, and obscure the proper sense of ‘baptism’ as meaning

the first of the seven sacraments. He notes that the New Testament uses the word baptism to

signify three stages in the history of salvation and of God's gifts to the world. The three stages,

according to him, are the water-baptism of John the Baptist for the sake of conversion, the

24
Fr Martin Eke, MSP. The Catholic Charismatic Renewal, A Brief study of its Beginning and Spirituality. (Abuja-
Nigeria: Sir Kuf Ventures Suite press, 2010), Pg. 53
25
Ibid, pg. 39
8
passion and death of Jesus (Mk 10: 38-39; Lk 12: 50; Rm 6: 3-4), and baptism in the Spirit which

signifies either Christian initiation or the manifestation of the Spirit.26

4.1 RELATIONSHIP BETWEEN BAPTISM IN THE HOLY SPIRIT AND THE

SACRAMENT OF CONFIRMATION

The requirement in the Catholic tradition to uphold the primacy of the sacraments of initiation

for Catholics and Pentecostals both acknowledge the importance of the outpouring of the Holy

Spirit in the life of the Church. We share the conviction that the Holy Spirit has always been

present in the Church with grace, signs, and gifts. We affirm and embrace charisms as an

important dimension in the life of the Church. Both traditions identify two principal moments for

the reception of the Spirit. For Pentecostals, these moments come in conversion and Baptism in

the Holy Spirit. For Catholics, they come in the sacraments of baptism and confirmation.

For Catholics, Bishop is the minister of the Sacrament of Confirmation whereby the recipient is

sealed with the gift of the Holy Spirit in order to strengthen his faith, remain faithful to the

Church’s doctrines and soldier of Christ. However, in Pentecostalism, Baptism in the Holy Spirit

is an individual experience whereby the person receives gifts in order to carry out different

charisms. Quoting Martin notes in his text; The Catholic Charismatic Renewal: A Brief Study of

its Beginning and Spirituality, that, “All Christians receive the Holy Spirit in Baptism, but not all

have assimilated the fullness of that gift.”27

CONCLUSION

Baptism in the Holy Spirit, from our discussion of the term so far, can be referred to as the

coming into conscious experience of the power of the Holy Spirit received by the individual

through manifestation of gifts.

BIBLIOGRAPHY

26
Cf. John
3: 5.
27
Xavier Leon-Dufour, Dictionary of Biblical Theology. Ibadan: St. Paul, 2004.
9
Don Stewart, “Is Baptism with the Holy Spirit the Same Thing as Regeneration or Spiritual
Rebirth?” In Blue Letter Bible Ministry, March 9, 2023.
www.blueletterbible.org/Comm/stewart_don/faq/baptism-with-the-holy-spirit.cfm.

Duffield P. Guy and Van Cleave M. Nathaniel, Foundations of Pentecostal Theology. Los
Angeles: Foursquare Media, 2008.
Fredrick, D. Bruner, A Theology of the Holy Spirit: The Pentecostal Experience and the New
Witness. London- Sydney- Auckland - Toronto: Hodder and Stoughton, 1971.
Horton M. Stanley ed., Systematic Theology, Revised Edition Springfield, Missouri: Logion

Press/ Gospel Publishing House, 1994.

Dunn, James. Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on

the Gift of the spirit in relation to Pentecostalism Today. London: SCM Press,

1970.

Fr Martin Eke, MSP. The Catholic Charismatic Renewal, A Brief study of its Beginning and Spirituality. Abuja-

Nigeria: Sir Kuf Ventures Suite press, 2010.

Joyce-Mary Salifu, Is Catholicism Becoming Pentecostalism? An Enquiry into the Nigerian

Experience. Makurdi – Nigeria: Aboki Publishers.
Enang Kenneth. The Nigerian Catholics and the Independent Churches: A Call to Authentic
Faith. Kenya: Pauline Publications, 2012.
Luis M. Bermejo. The Spirit of Life: The Holy Spirit in the life of the Christian. Gujarat: Gujarat
Sahitya Prakash Anand, 1987.
Otonko Omang. Jake, Is God in Troubled Waters? The Church, Society and Pentecostal
Currents. Kaduna – Nigeria: Pyla-Mak Publishers, 2018.
The Holy Bible. New Revised Standard Version: Catholic Edition. Theological Publication India:

Bengaluru, 2020.

Witham Larry, Who Shall Lead Them? The Future of Ministry in America. Oxford: University Press, 2005.

Theological and Pastoraal Orientations on the Catholic Charismatic Renewal: Malines Document I,” reprinted in

K. McDonnel, ed. Presence, Power, Praise: Documents on Charismatic Renewal Vol. 3

Minnesota: The Liturgical Press, 1980

Xavier Leon-Dufour, Dictionary of Biblical Theology. Ibadan: St. Paul, 2004.

10