Michael M. Christensen

M.A. Philosophy of Religion, Theology, Denver Seminary

Pentecostalism and the Baptism in the Holy Spirit as a

Second Work of Grace

One of the most noticeable Christian movements of the

twentieth century was the Pentecostal/Charismatic renewal

movement. Although the Holy Spirit’s divinity and work have been

championed throughout Christian history, it is only in the last

century that some of the Holy Spirit’s workings and gifts

recorded in the Book of Acts have been re-expressed in the lives

of many Christians. This could explain why before the nineteenth

century there was no extensive theological reflection on Holy

Spirit baptism in Christian literature.1 However many believer

accounts during the twentieth century testify to a second

definitive experience of the Holy Spirit that is described as a 1 Chad Owen Brand, “The Holy Spirit and Spirit Baptism in Today’s Church,” in Perspectives on Spirit Baptism, Five Views ed. Chad Owen Brand (Nashville: Broadman & Holman, 2004), 9.

1

“baptism” and this has generated robust theological description,

discussion, and debate.

The purpose of this paper is to describe the significant

events, people, theological methods, and hermeneutics of the

American Pentecostal/Charismatic/Third Wave movement. We will

especially discuss the baptism in the Holy Spirit as a post-

regenerational Christian experience, which is a hallmark of the

movement.2 Finally, we will explore various implications of this

doctrine for Pentecostal life and ministry and how the

Pentecostal tradition affects the wider Christian community.

Historical Landmarks of the Pentecostal Movement

There are precursors to modern-day American Pentecostalism

that are found as early as the 1700’s. The rise of Methodism

under the leadership of John Wesley in the mid-1700’s promoted a

second blessing as a sanctifying power. Although some Methodist

preachers describe an experience of the Holy Spirit that involved

unknown tongues, Wesley did not describe the second blessing of

2 However, some Charismatic and Third Wave proponents do not describe the baptism in the Holy Spirit as post-regenerational.

2

“entire sanctification” as a baptism in the Holy Spirit or as

including any spiritual gifts (such as described in 1 Cor 12).

Other post-conversion experiences, such as described in the

Kentucky camp meetings of the early 1800’s, the preaching of

Charles Finney,3 and the writings of Wesleyan Holiness leaders

Phineas Bresee, A. B. Simpson, Asa Mahan, and Phoebe Palmer

affirm Spirit-baptism as holiness-related. This same emphasis is

noted in the Keswick movement in the late 1800’s and in its early

interpreters: F. B. Meyer, Andrew Murray, R. A. Torrey, Hannah

Whitall Smith, and D. L. Moody.4

The baptism in the Holy Spirit associated with the

Pentecostal distinctive of spiritual gifts (especially speaking

in tongues) traces its American beginnings to the experience of

student Agnes Ozman of the Bethel Bible School in Topeka, Kansas.

She and her classmates were assigned to determine the evidence

for the baptism in the Holy Spirit. They concluded that speaking

in tongues was the answer and Agnes experienced just that in a

January 1, 1901 prayer meeting. Rev. Charles Parham, the 3 L. Thomas Holdcroft, The Holy Spirit, A Pentecostal Interpretation (Springfield,

MO: Gospel Publishing House, 1979), 100-01.4 Brand, Perspectives, 11-12.

3

school’s principal, and his students preached the experience in

the following years in and around Kansas. Revivals subsequently

occurred in other parts of Kansas, Texas, Ohio, Missouri, and

other southern states. One outgrowth of the Topeka revival was

the Azusa Street Mission in Los Angeles. Black preacher William

Seymour, one of Parham’s students, began preaching there in 1906

and in the three-year lifespan of the mission, saw the Spirit-

baptism of many future Pentecostal leaders. Subsequently, more

than twenty-six of North America’s approximately forty

Pentecostal denominations can trace their roots to the Azusa

Street Mission revival. Those Spirit-baptized persons who tried

to integrate their experience with their existing denominations

met with mixed results. Many were misunderstood and frequently

tensions arose, resulting in rejection of the Pentecostal

experience and message. Pentecostals then founded new churches

in the early 1900’s and by the 1920’s most of the larger

Pentecostal denominations were formed.5

5 Holdcroft, The Holy Spirit, 102-05.

4

A newer stream of Pentecostalism emerged in the 1960’s when

Episcopal rector Dennis Bennett began a small Bible-study group

of young couples that eventually led them all into a personal

Pentecost, which included speaking in tongues. Within months of

the word spreading about Bennett’s group, small clusters of

individuals in other denominations experienced what they termed

“Spirit-baptism” with speaking in tongues. Many stayed in their

denominations and shared their experience with their churches.

Called “Charismatics,” these neo-Pentecostals did not espouse

speaking in tongues as a requirement for evidence of Spirit-

baptism and some did not see the experience as necessarily

subsequent to conversion. Leadership for Charismatics sometimes

grew out of the denominations, but frequently it was found in

interdenominational societies and publishers (e.g. Full Gospel

Businessman’s Fellowship, Aglow International., Oral Roberts

University, and Logos International). 6

The most recent manifestation is what is called the “third

wave” (the first wave being the Pentecostal movement and the

6 Brand, Perspectives, 13.

5

second being the Charismatic movement). This worldwide group,

composed mainly of evangelical Christians, arose in the 1980’s

and differs in their emphases, being less strict on the timing

and evidences for Holy Spirit baptism.

Pentecostal Theological Method and Hermeneutic

A priority in doing Pentecostal theology is the guidance of

the Holy Spirit. The Spirit must illumine the minds of God’s

people if they are to perceive his truths aright (Jn 16:13).

Truth is not external since the Holy Spirit abides within, and is

therefore implicitly known by the theologian. This guidance is

not infallible since we are still fallible humans in this life.

But the more we seek the Spirit’s help, the more adequate our

theology will be.7 Kenneth Archer describes this as doing

theology in light of the Spirit and the Word (in that order).

The Spirit and Christ are both equal and effectual in conveying

knowledge to the Christian.8 The Spirit, as implied above, works

via the experience of individuals, but his work is best

7 J. Rodman Williams, Renewal Theology (Grand Rapids: Zondervan, 1996 ), 21-22..

8 Kenneth J. Archer, “A Pentecostal Way of Doing Theology: Method and Manner,” International Journal of Systematic Theology 9, no. 3 (July 2007): 305.

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interpreted through the community of faith, or the church.9 The

early Pentecostal way of doing theology reflected God’s encounter

with humanity and was expressed through the communal experience

of testimonies, songs, preaching, and dance. This experiential

approach starts from below, among the people of God, who have

encountered the Spirit of God in community.10

This approach is based not only on the present experience of

God’s people but experiences recorded in the Bible. For

Pentecostals the Bible is God-inspired and authoritative, and

provides the essential grist for the theological mill. J. Rodman

Williams asserts that even though the Spirit speaks to the hearts

of Christians, any extra-biblical source, such as tradition or

personal experience, is secondary in authority to Scripture.11

When the Scriptures are referenced, Pentecostals best understand

and express their theology as a narrative. Early Pentecostals,

who lived in an oral culture, favored this method and some modern

theologians suggest Pentecostals should return to this. Archer

describes this as a “pietistic” method that describes the 9Williams, Renewal, 21.10Archer, Pentecostal, 305-06.11 Williams, Renewal, 22,24.

7

personal confessional nature of one’s intimate but communal

relationship with God. Narrative is the best way for this

relationship to be described and the heart of that narrative is

the Bible’s grand meta-narrative, with the Gospels and Acts as

the center. Jesus is the center of the gospel story and is the

basis for the proclamation and experience of the Pentecostal

“five-fold gospel”—Jesus as Savior, Sanctifier, Spirit-Baptizer,

Healer, and Coming King. Pentecostal theological reflection is

informed by Pentecostal experience of this five-fold gospel.

However, during the twentieth century Archer believes Pentecostal

theologians were unduly influenced by the rationalism of

evangelicals and sees them returning to their roots. They are

rediscovering their affective-experiential tradition in which

worship and dogma behave dialectically with each other.12

Pentecostal hermeneutics also relies heavily on the guidance

of the Holy Spirit, the inspiration of the Scriptures, and the

experience of the theologian in community. Some Pentecostal

theologians realize there is a danger in putting great weight on

12 Archer, Pentecostal, 306-09.

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a personal experience of the Holy Spirit for theologizing. F. L.

Arrington notes that it is possible for the interpreter to

confuse his or her own spirit with the leading of the Spirit.

This has been done in the past and this commends the practice of

relying on Scripture first and the wisdom of the Christian church

over the centuries. Arrington cites Gordon Fee as a Pentecostal

scholar who warns of starting interpretation with experience.

Scripture needs to be of highest regard and experience needs to

act dialogically with it. Fee acknowledges that experience has

often taken precedence and that historically Pentecostals have

tended to exegete their experience.13

Walter Hollenweger believes Fee was the first to tackle the

problem of Pentecostal hermeneutics and to give substantive

guidance on its practice. Fee taught that literary genre,

grammar, philology, and history are all important in Bible

interpretation. He believed that the book of Acts was a

historical narrative with a broad intent and that to have

normative value such passages must be related to the author’s 13 F. L. Arrington “Hermeneutics, Historical Perspectives on Pentecostal

and Charismatic,” in Dictionary of Pentecostal and Charismatic Movements, ed. Stanley Burgess and Gary B. McGee (Grand Rapids: Zondervan, 1988), 383-85.

9

intent. Did the author intend to establish a precedent or not?

If not, the passage should not be used as a norm. Fee applies

this to the doctrine of tongues as the initial evidence for the

baptism in the Spirit and believes such a conclusion is an

overstatement of Luke’s intent. Hollenweger acknowledges that

Arrington and others do not agree with Fee’s conclusions since

they place more stock in narrative as normative. What all

generally do agree to is that a strength of Pentecostal

hermeneutics is its consideration of the hermeneute and his or her

experience. When this is done critically, with the guidance of

the past and present faith community, Pentecostal theologians

will find their way to valuable conclusions.14 Hollenweger

concludes that “It is only in conflict, debate, and agreement

with the whole people of God, and also with non-Christian readers

that we can get a glimpse of what Scripture means.”15

Pentecostal Doctrine of Spirit Baptism as a Post-Regeneration

Event

14 Walter J. Hollenweger, Pentecostalism: Origins and Developments Worldwide (Peabody, MA: Hendrickson Publishers, 1997), 317-19, 321, 324.

15 Ibid., 325.

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The distinctive doctrine this paper will address is the

Pentecostal position on the baptism in the Holy Spirit. John

Wyckoff gives an excellent overall description of the classic

Pentecostal view. This position maintains that the baptism in or

with the Holy Spirit is separate from and subsequent to

regeneration by the Holy Spirit and is always accompanied by the

evidence of speaking in tongues. The term “baptism in the Holy

Spirit” is synonymous with other phrases used in the New

Testament: “filled with the Holy Spirit,” “receiving the Holy

Spirit,” “the Holy Spirit being poured out,” and “the Holy Spirit

falling upon or coming on.” These metaphors describe the dynamic

moving of the Holy Spirit in a person’s being. The richest

description of this experience is seen in the book of Acts. The

Old Testament and the Gospels look forward to it and the Epistles

assume it and therefore only mention it briefly. The most

relevant passages are the Day of Pentecost (Acts 2:1-13), the

Samaritan revival (Acts 8:4-19), Paul’s experience (Acts 9:1-19),

Cornelius’ household (Acts 10:44-48, 11:15-17), and the Ephesian

believers (Acts 19:1-7). Pentecostals affirm that all these

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believers experienced Spirit-baptism, even if regeneration only

momentarily preceded it. In three cases the baptism is clearly

subsequent (Pentecost, Samaria, Paul) and in two it is logically

separable (Cornelius, Ephesus). The key is not subsequence but

separability and distinctiveness in nature and purpose. The same

distinctiveness is seen when speaking of justification,

regeneration, and initial sanctification.16

The question arises, then, if these patterns should be taken

as normative for authentic Christian experience and if they apply

for all time. The debate on this issue was raised earlier in the

discussion on theological method. Critics of Pentecostalism

assert that the Acts passages are descriptive and historical and

not didactic. Pentecostals counter that Luke/Acts was

intentionally theological. Moreover, Paul believed that whatever

was written in earlier times was written for our instruction (Rm

15:4) and Pentecostals likewise believe that Acts was written to

16 John W. Wyckoff, “The Baptism in the Holy Spirit,” in Systematic Theology:A Pentecostal Perspective, ed. Stanley M. Horton (Springfield, MO: Logion Press, 1994), 425-31.

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teach Theophilus a pattern that was normative for Christian

experience.17

Another pattern avowed by Pentecostals is speaking in

tongues as the initial evidence of Spirit-baptism. This is

always the initial sign, as is demonstrated at Pentecost, with

Cornelius, and at Ephesus. Furthermore, Simon was convinced the

Spirit had come upon the Samaritans because of some outer

manifestation, which was likely speaking in tongues. Paul

admitted speaking in tongues (1 Cor 14:18), and its expression

likely occurred when Ananias laid his hands on him (Acts 9:17).18

Another question that arises is if this experience is for

all Christians for all time. Pentecostals aver that the answer

is “yes.” Peter said the promise was available to all whom God

calls (Acts 2:39). Millions of twentieth century Pentecostals

from around the world testify that it is an experience for today.

Every believer should receive the Holy Spirit’s baptism and the

enduement of power for service. However, Pentecostals do not

imply that Christians who have not spoken in tongues do not have

17 Ibid., 433-36.18 Ibid., 440, 441.

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the Spirit. Baptism in the Spirit, along with conviction,

justification, regeneration, and sanctification, are all the

Spirit’s work. The Holy Spirit indwells believers at

regeneration (Rm 8:9) and Spirit-baptism may or may not follow

immediately.19

The ultimate question involves the purpose for Spirit-

baptism and all other questions find greater meaning in the

answer. The answer is that Spirit-baptism brings power for the

outflow of ministry, for the evangelization of the world, and for

building up of the body of Christ (Acts 1:8). From the day of

Pentecost on, the power of Spirit-baptized believers testifies to

the power of Christians to spread the gospel effectively and

establish the church. Speaking in tongues and the importance of

a separate experience are not the ultimate purposes and there is

danger in overemphasizing this aspect.20

The final question relates to how this baptism may be

received. The only definitive requirements are regeneration and

faith. God gives the Spirit as a gift and he is received by

19 Ibid., 445-46, 453.20 Ibid., 448-50.

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active obedient faith. This kind of faith is humble and yielded,

believing God’s promises. It results in an expectancy to receive

and in prayers that seek to remove any hindrance to the Spirit’s

work.21 Such Christians are ready to be used by God to do his

bidding in the world and are ripe to be Spirit-baptized.

Charismatics

While the above is a classic Pentecostal perspective,

Charismatics modify this theology. Charismatics are Christians

who have experienced a Spirit-baptism, but who typically remain

in their non-Pentecostal denomination. One Charismatic thinker,

Larry Hart, proposes a dimensional view of the Spirit’s workings.

Baptism in the Holy Spirit is a metaphor for several things: (1)

Jesus’ eschatological redemptive work, (2) Christian initiation,

(3) the Christian life, and (4) empowering for Christian ministry

and includes all the Holy Spirit’s saving, sanctifying,

empowering, and gifting dimensions. Certain New Testament

authors emphasize individual aspects of his activity, but it is

the same Spirit working; John focuses on the regenerating

21 Ibid., 451-52.

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dimension, Paul on the Spirit’s purifying work, and Luke

highlights the Pentecostal, Spirit-empowering side. For example,

Peter in Acts 2 speaks of the “promise of the Father” and the

“gift of the Holy Spirit” and this refers to both conversion and

charisma. Therefore, Charismatics do not always see Spirit-

baptism as occurring post-regeneration. Charismatics also differ

with Pentecostals on tongues, seeing tongues as a usual but not

required expression of Spirit-baptism. It is a normal and usual

experience of Spirit-filled living.22 Hart, though, believes

that Charismatics have much in common with classic Pentecostals—

they both believe in Spirit-baptism as an experience subsequent

to conversion and that speaking in tongues commonly accompanies

or eventually follows that experience.23

In light of these pneumatological disagreements between

Pentecostals and Charismatics in recent decades, Australian

Pentecostal scholar Shane Clifton suggests that the doctrine of

22 Larry Hart, “Spirit-Baptism: A Dimensional Charismatic Perspective,” in Perspectives on Spirit Baptism: Five Views, ed. Chad Owen Brand (Nashville: Broadman and Holman, 2004), 108, 112, 121, 128.

23 Ibid., 151. This statement seems to contradict earlier ones he made that Spirit-baptism occurs at Christian initiation. This seems to typify the theological diversity (or confusion?) seen in Charismatic theological statements.

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Spirit-baptism be reframed. While some Pentecostal scholars,

like William Menzies, favor the classic Pentecostal view, some in

the tradition (Gordon Fee, Amos Yong) move away from dogmatic

adherence to “subsequence” for Spirit-baptism and “evidential”

for tongues. Likewise, Pentecostal scholar Frank Macchia does

not insist legalistically on evidential tongues.24 These views

are increasingly manifested in Pentecostal movements and

organizations as they change their doctrinal wording. For

example, the 20,000 member Hillsong Church in Australia, whose

pastor is the president of the Assemblies of God there, publishes

a more open-ended statement of faith on Spirit-baptism: “We

believe that in order to live the holy and fruitful lives that

God intends for us, we need to be baptized in water and be filled

with the power of the Holy Spirit. The Holy Spirit enables us to

use spiritual gifts, including speaking in tongues.”25 This

statement allows a more diverse spiritual experience and is more

in line with developments in Pentecostal hermeneutics, theology,

24 Shane Clifton, “The Spirit and Doctrinal Development: A Functional Analysis of the Traditional Pentecostal Doctrine of the Baptism of the Holy Spirit,” Pneuma 29 (2007), 19-20.

25 Ibid., 20.

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and praxis. Like Hillsong, Clifton proposes another possible

rewording of the doctrine:

We believe that the baptism in the Holy Spirit, experienced with or at a moment distinct from Christian initiation, is the ongoing orientation of the believer to the leading of the Spirit for the sake of personal transformation into the likeness of Christ, generating unity in the church, and empowering the community of faith for the mission of proclaiming the Kingdom of God. This experience of the Spirit is accompanied by the universally available gifts of the Spirit (including tongues), and manifests the fruits of the Spirit. (Gal. 5:22-26).26

Third Wave

Another impetus for reframing the doctrine is what is called

the “Third Wave,” a phrase coined in the 1980’s by C. Peter

Wagner, a Congregational missionary and educator. Third-wavers:

(1) believe the baptism of the Holy Spirit occurs at conversion,

(2) hold that Christians can have multiple Spirit fillings

(similar to the Acts 2 baptism in the Holy Spirit), (3) do not

see speaking in tongues as a required evidence of Spirit-baptism,

(4) believe Spirit-anointed ministry rather than a second

experience is what is important, (5) are irenic in spirit and

26 Ibid., 21.

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foster harmony with those not in the Third Wave. They eschew

self-description as “Spirit-filled” or “Charismatic” to avoid any

sense of superiority. A “third wave” moniker is especially

helpful in non-Western contexts where indigenous and independent

churches have no connection to Pentecostal denominations or the

Charismatic movement.27

Spirit-Baptism and the Future of Pentecostalism and the Church

At-Large

The meaning of Spirit-baptism for

Pentecostals/Charismatics/Third-Wavers is very significant. It

is reasonable to say that the presence of the doctrine and

experience are a major part of these groups’ identities. Without

that doctrine Pentecostals would still be in the Wesleyan-

Holiness tradition and Charismatics’ and Third-Wavers’ experience

would likely resemble that of those who believe Spirit-baptism

occurs at salvation and spiritual gifts were only for the

apostolic era. Without this doctrine and experience they all

might have experienced less evangelical fervor and results, less

27 Stanley Burgess, ed. The New International Dictionary of Pentecostal and Charismatic Movements (Grand Rapids: Zondervan, 2002), 1141.

19

church growth, less ability to minister spiritual gifts within

the church, less vibrant worship, and a less intimate

relationship with the Trinity.

Archer believes the Pentecostal experience has shaped the

identities of Pentecostals from the start. Their common history,

experience, and story have given them a unique identity, which is

forged from their reading of the biblical narrative of Acts and

then the Gospels. Pentecostals desire to live as the

eschatological people of God. They are caught up in the final

drama of God’s redemptive activity, which is channeled through

Jesus and manifested in the community of the Holy Spirit, and

then enthusiastically embrace and proclaim the Full Gospel.28

Pentecostals see themselves as part of the “latter rain” of

God’s Spirit which was prophetically promised in Joel 2:28. The

“latter rain” is a motif taken from the experience of Palestinian

farmers who needed both the early (spring) and latter (fall)

rains to nourish their crops and produce a bountiful harvest. In

like manner the early rain (at Pentecost) and the latter rain 28 Kenneth J. Archer, “Pentecostal Story: The Hermeneutical Filter for

the Making of Meaning,” Pneuma: The Journal of the Society for Pentecostal Studies 26, no. 1(Spring 2004), 43.

20

(the twentieth century and onward Pentecostal movement) fulfill

God’s promise and give the movement apologetic weight.

Inbetween these two eras was the great apostasy of the church,

noted mostly in the failures of the Roman Catholic Church. Now,

however, Pentecostals are God’s renewal of the apostolic faith,

with its attending power, authority, emotion, and practice; with

God’s anointing they are now restoring primitive first-century

Christianity. Importantly, spiritual gifts and miracles are a

special validation of their message and experience. This latter

rain also leads into the end of the last days, bringing the

church to perfection and unity, empowering it to evangelize the

world, and ushering in Christ’s premillennial Second Coming.29

A second issue going forward concerns the differences among

the three groups. Disagreement about what happens at Spirit-

baptism, when it occurs, what evidences denote it, and what gifts

follow it has divided the groups. Pentecostals are most

restrictive as to when it occurs and what evidence necessarily

follows (tongues). Charismatics are less dogmatic about Spirit-29 Ibid., 43, 45, 47-49. Additionally, most Pentecostals espouse a

pretribulational rapture of the Church, something they can hasten as they faithfully evangelize the world.

21

baptism being a separate experience or always being evidenced by

tongues. Third-Wavers show the most liberality by denying any

need for a subsequent definitive Spirit-experience beyond

conversion, by minimizing the importance of tongues, and being

more specific in affirming the need of “power encounters,” in

which the gospel is preached with attending signs, wonders, and

miracles. There seems to be a trend toward being more inclusive

in the definition of Spirit-baptism and who might be counted as

having experienced it.

Third, the Pentecostal movement has significantly affected

the global church and is numerically becoming a larger part of it.

Timothy Tennent recounts that after the Azusa Street revival

Pentecostals sent Christian workers to more than twenty-five

nations in only two years. In its first century the movement has

grown to a global force of over half a billion members, second

only to Roman Catholicism in numbers. When the Charismatic and

Third Wave movements are considered, this movement reaches over

600 million Christians.30 When those who have died during the

30 Timothy Tennent, Theology in the Context of World Christianity (Grand Rapids: Zondervan, 2007), 164-65.

22

twentieth century are counted, the number increases to 795

million. Catholic, Episcopal, Lutheran, Mennonite, Methodist,

Orthodox, and Presbyterian denominations have formed Charismatic

renewal organizations from 1970 to 2000 and most had their first

national conferences in the early 1970’s. Counting all three

waves, annual growth rate is projected at 9 million per year.

Demographically, Charismatics far outnumber Pentecostals, but

tend to become intensely involved for two to three years and then

become irregular or non-attenders, being dubbed “post-

charismatics.” However, when Charismatics do leave their

denomination they tend to form independent churches, 100,000 of

which were formed worldwide since 1970, loosely organized into

over 800 networks. Further, Pentecostals/Charismatics have

significantly penetrated the media (radio, TV, movies, audio,

video, publishing, evangelistic campaigns) and their stewardship

is well above the global Christian average. Over one-third (38%)

of the world’s full-time Christian workers are

Pentecostal/Charismatic/Third Wave. Two-thirds (16 of 24 since

1960) of the most recent megaplans and almost two-thirds of the

23

gigaplans (9 of 14 with plans to spend over $1 billion) to

evangelize the world are Pentecostal/Charismatic. Over 100

(Western world) and 300 (Majority world) new missionary agencies

have recently been formed by Charismatics.31 These statistics

reveal a significant Pentecostal/Charismatic/Third Wave growth

and active participation in the Christian world and witness. It

seems the non-Pentecostal Christian world should take more

intense notice of these happenings and consider what aspects of

Pentecostal theology, experience, and life they should learn from

and participate in. It may be God’s wish for all his people!

31 Burgess, New International, 284-85.

24

Bibliography

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———. “Pentecostal Story: The Hermeneutical Filter for the Making of Meaning.” Pneuma: The Journal of the Society for Pentecostal Studies 26, no. 1 (Spring 2004): 36-59.

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25

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