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: A ... Spirit in Relation to Pentecostalism Today

131 Pages·1977·14.11 MB·English

NewTestament/Theology
A Re-examination of the New Testament Teaching on the Gift
of the Spirit in Relation to Pentecostalism Today
Baptism in the
Holy Spirit
This classic, now in a new paperback edition, introduces the
reader to the most distinctive aspect of Pentecostal theology
baptism in the Holy Spirit. Dr. Dunn sees water-baptism as only
one element in the New Testament pattern of conversion and ini
tiation. The gift of the Spirit, he believes, is the central element.
For the writers of the NewTestament only those who received the
Spirit could be called Christians. For them, the reception of the
Spirit was a very definite and often dramatic experience - the
decisive and climactic experience in conversion-initiation - to
which the Christian was usually recalled when reminded of the
beginning of his Christian faith and experience.
What Dr. Dunn uncovers here is the place of the gift of the
Spirit in the totalcomplexevent of becoming aChristian.His con
clusions will help any reader to deepen his own understanding of
the sacrament of baptism.
JAMES D. G. DU:-.JN is Lecturer in New Testament in the
Department ofTheologyat the University ofNottingham, England.
He isalso authorofJesus arul the Spirit:A Study of theReligiousand
Charismatic ExperienceofJesus andthe FirstChristianslISReflected
in the New Testament (sequel to BAPTISM IN TIlE HOLY SPIRIT),
Christolouuin the Making:ANell}TestamentInquiryIntotheOrigins
oftheDoctrineoftheIncarnation,andUnityandDicersituintheNell;
Testament,
THE WESTMINSTER PRESS ISBN 0-664-24140-9
Corer illustr.uion: TheBaptismof Christ[tom thenorthdoorof the Baptistry, Florence.
CopJf"igbl /JhO!ogrdph: C'iory,ioI.d/lI"d/i.
BAPTISM IN THE HOLY SPIRIT
JAMES D. G. DUNN
BOOKSBYJAMESD.G.DUNN BAPTISM
PublishedbyTheWestminsterPress
IN THE
BaptismintheHolySpirit
HOLY SPIRIT
UnityandDiversityintheNewTestament
[esnsandtheSpirit: AStudyoftheReligiousandCharismatic
Experienceof[esusandtheFirstChristiansasReflected A Re-examination ofthe New Testament Teaching
intheNew Testament on the Giftofthe Spirit
inrelation to Pentecostalism today
,,-.
The Westminster Press
Philadelphia
CONTENTS
Copyright©SCMPressLtd1970
Abbreviations vi
PublishedbyTheWestminsterPress® I Introduction
I
Philadelphia, Pennsylvania
PART ONE
II The ExpectationofJohn theBaptist
PRINTEDINTHEUNITEDSTATESOFAMERICA
III The Experienceof Jesusat Jordan
9 8 7 6 543
PART Two
IV The Miracle ofPentecost 38
V The RiddleofSamaria ,,
VI The ConversionofPaul 73
VII The Conversionof Cornelius 79
VIII The 'Disciples'at Ephesus 83
IX Conversion-initiationin theActsof the
Apostles 90
PART THREE
X The EarlyPaulines 103
XI The CorinthianLetters 116
XII The Letter to Rome 1l'39
XIII The LaterPaulines ~
PART FOUR
XIV The JohanninePentecost?
XV The SpiritandBaptismin John's Gospel
XVI The Spiritand theWord in theLettersof
LibraryofCongressCataloginginPublicationData
John
Dunn,JamesD G 1939-
PART FIVE
BaptismintheHolySpirit.
XVII The SpiritandBaptismin Hebrews
Includesbibliographicalreferencesandindexes. XVIII Conversion-initiationin Peter
1.BaptismintheHolySpirit- Biblicalteaching. XIX Conclusion
I. Title.
BS680.H56D861977 234'.1 77·3995 IndexofModern AuthorsandWorks
ISBN0-664-24140-9 IndexofBiblicalReferen~es
AbbretJiations vii
n.d. No date given
NEB The NewEnglish Bible
NovTut Nono»Testamentum
NTD Das NeueTestamentDeutsch
NTS NewTestamentStudies
ABBREVIATIONS
Peake Peake's Commentary on the Bible 2(ed. M. Black
1963)
RB RevueBiblique
Arndtand Gingrich W. F. Arndt and F. W. Gingrich, A Greek
RGG3 DieReligioninGescbicbteundGegenwart3(1957ff.)
EnglishLexiconofthe NewTestament (ET 1957)
RSV Revised Standard Version
AV Authorized (King James) Version
SJT ScottisbJournalofTheology
Bib.Sac. Bibliotheca Sacra
Strack-Billerbeck H. L. StrackandP. Billerbeck,Kommentarzum
Blass-Debrunner-Funk F. Blassand A. Debrunner, A Greek Grammar
NeuenTestamentausTalmudfindMidrasch(19zzff.)
of the New Testament andOther EartyChristian
TDNT TheologicalDictionary ofthe New Testament (BY
Literature (BTand ed. R. W. Funk, 1961)
of TWNT) (trans. and ed. G. W. Bromiley
BNT Baptism inthe New Testament - A Symposium
1964ff.)
by A. Georgeandothers(BT1964)(originally
TEV GoodNewsforModernMan:The NewTestament:
a special study in two numbers ofLumiere et
Today'sEnglish Version
Vie, 1956)
TLZ TheologischeLiterat1lrzeilllng
BNTE The Background ofthe New Testament andits
TWBB A Theological WordBook of the Bible (ed. A.
Eschatology- StudiesinHonourofC.H.Dodd(ed.
Richardson 1950)
W. D. Daviesand D. Daube, 1954)
TWNT TheologischesWorterbliChzumNeuenTestament(ed.
BQ TheBaptistQNIlrter!y
G. Kittel; nowG. Friedrich, 19Hff.)
BZAW Beihefte zur Zeitschriftfiir die alltestament/iche
TZ Theologische Zeitschrift
Wissenschaft VocB Vocabulary of theBible (ed, ].-J. von Allmen,
CBQ CatholicBiblicalQNIlrter!y
El' 1958)
ed. Editor
ZNW Zeitschriftfiir die neutestamentliche Wissenschaft
EQ EvangelicalQlftlrter!y
ET Englishtranslation
EvTh Evangelische Theologie
ExpT Expository Times
HNT Handbuchzum NeuenTestament
IB TheInterpreter'sBible
ICC TheInternationalCriticalCommentary
JB TheJerusalemBible
JBL JOll1"nalojBiblicalLiterature
JTS JoNrtl4IofTheologicalSilldies
Liddelland Scott H. G. Liddell and R. Scott, A Greek-English
Lexicon(revisedby H. S. Jones, 1940)
LXX Septuagint
Moffatt The Moffatt New Testament Commentary
(basedonthetranslationoftheNTby].Moffatt)
Moulton and Milligan J. H. MoultonandG. Milligan,TheVocabulary
oftheGreek Testllment(1930)
PREFACE
I
This monograph is primarily a New Testament study. But it is
INTRODUCTION
occasioned by the increasing interest in and influence ofPent~­
costalism overthe pastten years, and therefore has sev:eral SUbSI
diarypurposes. It is my hope that.these chapters w~ ~elP.to
introduce scholars, students and ministers to the most distinctive
WITHINmoreradical and pietisticProtestantismtherehasgrown
aspect ofPentecostaltheology- baptismin theHolySpirit'.I~~ill
up atraditionwhichholdsthatsalvation,sofarasitmayb~known
become evident that this doctrine cannot escape heavy cnncism
in this life, is experienced in two stages: first, the experIence of
from aNewTestamentstandpoint,butI wouldhopealso thatthe
becominga Christian; then, asa later anddistinctevent, a second
importanceandvalue ofthe Pentecostalemphasis will not.be l~st
experience of the Holy Spirit. For many Puritans the second
sight of or ignored. In particular, the Pentecos~al ~ontnbution
experience was one ofassurance.' For Wesley the fir~t ~tage.was
should cause Christians in the 'main-line' denominations to look
justificationandpartialsanctification,thesecondthedivinegift of
afresh withcritical eyesat the place they give to the HolySpiritin
entire sanctification or Christian perfection.2
doctrine and experience and in their vari0';ls the~logi~s of con
A directline can be drawnfrom Puritan teaching on the Spirit
version, initiationandbaptism. Andany VOIce which bIds.us test
through early Methodism to the nineteenth-century Holiness
familiar traditions by the yardstickofthe NewTestamentIS to be
Movement with its 'Higher Life' message, in which justification
welcomed.
by faith (deliverance from the penalty of sin) was distinguished
I wish to take this opportunityofexpressingmy thanks: t~the
from the second divine work of sanctification, also received by
Rev. MichaelHarperfor hisinterest,informationandfellowshipat
faith (deliverance from the power of sin). One of the Holiness
various stages of my research; to Dr G. R. Beasley-.Murrayand
Movement's most vigorous offspring, the Keswick Convention,
the Rev. J. P. M. Sweetfor theircommentso?-anearlierd1;aft(my
used to be notable for its 'second blessing' teaching.s and such
thesis); and to the Rev. JohnBowdenandMissJeanCu:uungham
metaphorsasthe one whichcharacterizes some Christiansasliving
ofSCM Press for their advice and skill in the preparation ofthe
betweenCalvary and Pentecost still have currencyat the Conven
manuscriptfor publication. I cannotsufficientlyexpress my grati
tion.
tude to Professor C. F. D. Moule, that most gracious Christian
Withinthis whole traditionthe idea ofSpirit-baptismhas often
gentleman and scholar, whose acute and constructive criticism at
been associatedwith the secondstage. Thomas Goodwinequated
alltimes during my research was invaluable. Above all comes my
the experience ofassurance with the 'seal of the Spirit' in Ep~.
debt to my mother, whose years ofsacrificeon ~erfamily's behalf
I.Ijfand withthe baptismwiththe Holy~host;he eve~calle~It
isI hope rewarded in some small measure by this volume, a~dto
'a new conversion'A John Fletcher, the saintly Methodist, quite
Meta, my wife and 'true yokefellow', whos.e love and patience
have been aconstantinspirationandsupportInallthe hours spent 1See ]. I. Packer, The WiJdomofourFathers (Puritan Conference, 1956)
14-25;J.K. Parratt,EQ41(1969)163; cf.The Westminste~Confession XVIII.
on this book.
2]. Wesley, A PlainAccountofChristianPerfection(reprinted 1952). .
SS. Barabas So Great Salvation - the History and Message ofthe KeSWICk
Perf,ctio~ism
Edinburgh, March I970 JAMES D. G. DUNN Convention(195;);seealsoB.B.Warfield, (1958)3-215.
4Goodwin, Works I, Sermon XV, XVI, especially 237£" 247£.,251.
1
2 Baptisminthe HolY Spirit Introduction
oftenused thephrase'baptismwiththeSpirit'andunderstooditto significantpenetrationintoolderdenominations."Takentogether
describethesuddenreceivingofentiresanctification.sAndamong thesefacts makeimperativea close studyofthe distinctivePente
the earlier 'Higher Life' teachers the second experience of sancti
costal doctrines.
fication was commonly called 'thebaptism ofthe HolyGhost'. Of particular interest to the NT scholar is the Pentecostal's
However, towards the close of the nineteenth century, parti teachingaboutthebaptismin the Spirit,for init he claims to have
cularlyin America, the emphasisin the use ofthephrasegradually discovered the NT pattern of conversion-initiation - the only
shifted from the idea of sanctification and holiness (a purifying
patternwhichmakes senseofthedatainActs- andalso theprinci
baptism of fire cleansing from sin) to that of empowering for pal explanation for the amazing growth ofthe early Church. But
service(principallyon the basis ofLuke24.49; Acts 1.5,8).Atthe
does the NT mean by baptismin the Holy Spiritwhat the Pente
same time in the United States there was a growing interest in
costal understands the phrase to mean? Is baptism in the Holy
spiritualgifts, and severalprominentHoliness leaders taught that
Spiritto be separatedfromconversion-initiation, and is the begin
these could, and should still be in operation within the Church.
ning of the Christian life to be thus divided up into distinct
It was directly from this context that Pentecostalism sprang,
stages? Is Spirit-baptism something essentially different from
the latest and most flourishing branch of Christianity. As a full
becoming a Christian, so that even a Christian of many years'
scalemovementitdates from the remarkableseries ofmeetingsin
standing may never have been baptizedin the Spirit?
AzusaStreet,LosAngeles,whichbeganin 1906.Butitsbeginnings
These are some ofthe important questions which Pentecostal
may be traced back to Topeka Bible College where what was to
teaching raises, and it will be the primary task of this book to
becomethedistinctive beliefofPentecostalswas first fully formu
re-examine the NT in the light of this teaching with a view to
lated at the end of 1900 - namely, 'that in apostolic times, the
answering thesequestions. Putin a nutshell, we hope to discover
speaking in tongues was considered to be the initial physical
whatistheplace ofthegiftoftheSpiritinthetotalcomplexevent
evidence of a person's having received the baptism in the Holy
ofbecomingaChristian. Thiswill inevitablyinvolveusin awider
J.
Spirit'.Accordingto R.Flower,aleadingfigure intheAmerican
debate than merely with Pentecostals. For many outside Pente
AssembliesofGodfrom 1914to 1959,'Itwas this decisionwhich
costalism make a straightforward identification between baptism
has made the Pentecostal Movement ofthe Twentieth Century'.6 inthe SpiritandtheChristiansacramentofwater-baptism.ewhile
As a result of their own experience the early pioneers ofthis
others distinguish two gifts or comings ofthe Spirit, the first at
movementcame to believethatthebaptismin the Holy Spiritisa
conversion-initiation and the second at a later date, in Confirma
second (pentecostal) experience distinct from and subsequent to
tiont or in the bestowal of cbarismata.t? I shall therefore be
conversionwhichgives powerforwitness(Acts 1.8),thatspeaking
in tongues, asin Acts %.4,is the necessaryandinevitableevidence 7See e.g, H. Berkhof, Tb« Doelrinl of theHolySpirit (1964) 85-90; A.
ofthe'baptism',andthatthespiritualgiftslistedin I Cor. U.8-IO Walker, BreakthroNgh: Rediseolltrmgthl Spirit (1969)40-54. Forafuller treat
ment seemyforthcoming articlein S'[T,
may and should be manifested when Pentecostal Christians meet
SSeep. 98n. I7 below. Forwantofa betteror more convenientlabelI
forworship.Assooftenhappensin suchcases,succeedinggenera shallusethe word'sacramentalist'to describe the viewwhichregards water
tions have hardened these early less rigidbeliefs into the dogmas baptism asthe focus ofconversion-initiation, sothatforgiveness, the giftof
ofPentecostaltradition. the Spirit, membership ofChrist, etc.,become afunctionofthe rite, and can
be saidto be mediated orconveyed through it (ef. C.Gore, TheHolySpirit
Pentecostalism has now become a movement of world-wide andtheChureh[1924]124n.I).Thetitledoesnotdescribeatheologicalposition
importance, reckonedas 'athirdforce inChristendom'(alongside assuch, butin differentpassagesdifferentcommentatorswill adopta sacra
mentalist interpretation.
Catholicism and Protestantism) by not a few leading churchmen.
9For a high doctrine of Confirmation see especially A. J.Mason, The
Moreover, since 1960 Pentecostal teaching has been making a Relationo/ConfirmationtoBaptiJ11l(1891); G. Dix,ConfirmationorthlLayingon
0/Hands(1936),also Tb« ThlologyofConfirtllationinRelationtoBaptir11l(1946);
Ii N. Bloch-Hoell, Tb«P",tuollalMolle",,,,t(ET 1964)141• L. S.Thornton,ConfirtllationanditsPlateinthlBaptirmalMyrt"Y (1954).
IIC.Brumback, SlIfitUnly ••• FromRla"n(1961)23. 10 Seep. 55n, I, p. 94below.
4 BaptismintheHo!J Spirit IntrodllCtion
definingmyposition overagainsttwoandsometimesthreeorfour understoodasaninitiatory experience(chapter II), that evenwith
differentstandpoints. Jesus himselfthe anointing ofthe Spirit at Jordanwas essentially
This whole subject has often been treated in the past, but the initiatory, and that the water-baptism ofJohn was only prepara
Pentecostal doctrine ofSpirit-baptismmakesanewandimportant tory for and notconflatedwiththe bestowal ofthe Spirit(chapter
contribution to an old debate, and by focusing attention on the III). The Pentecostal doctrine is built chiefly on Acts, but a
gift ofthe Spiritand separating the gift ofthe Spiritfrom conver detailed study will reveal that for the writer of Acts in the last
sion-initiation, it both revitalizesthe debate and callsin question analysis it is only by receiving the Spirit that one becomes a
many of the traditionally accepted views of Christian baptism. Christian; water-baptism is clearly distinct from and even anti
A complete re-examination of the NT teaching on the gift of theticalto Spirit-baptism, andisbest understoodastheexpression
the Spirit and its relation to belief and baptism is therefore ofthe faith which receivesthe Spirit (part Two). In the Pauline
necessary.P literature the story is much the same, although the distinction
I hope to show that for the writers ofthe NT thebaptism in or between water-baptism and Spirit-baptism is not so sharp (Part
gift ofthe Spiritwaspartofthe event (or process) of becoming a Three). With John both Pentecostalist and sacramentalist have
Christian, togetherwith the effectiveproclamationofthe Gospel, firmergroundto stand on, butnotfirmenoughto beartheweight
beliefin [els] JesusasLord, andwater-baptism in the nameofthe oftheir respective theologies (part Four). A finalexamination of
LordJesus; that it wasthe chief element in conversion-initiation Hebrews and I Peter confirmsthe negative conclusions and more
sothat onlythosewho had thus receivedthe Spiritcouldbecalled restricted role we have had to give to the sacrament ofbaptism
Christians; that the reception of the Spirit wasavery definiteand (partFive).
often dramatic experience, the decisiveand climacticexperiencein Beforeturning to the detailedexegesisand exposition I should
conversion-initiation, to which the Christian was usuallyrecalled perhaps explainwhyI describethe eventofbecoming a Christian
when reminded ofthe beginningofhisChristianfaithand experi bythe ineleganttitle 'conversion-initiation'. 'Baptism'isthe usual
ence.12 We shall see that while the Pentecostal's belief in the shorthanddescription. But the troublewith'baptism'isthatitisa
dynamicandexperientialnature ofSpirit-baptismiswellfounded, 'concertina' word: it may be used simply for the actual act of
his separation ofit from conversion-initiation is wholly unjusti immersion in water, or its meaning may be expanded to take in
fied; and that, conversely, while water-baptism is an important more and more ofthe rites and constituent parts ofconversion
elementin the complexofconversion-initiation,it isneither to be initiation until it embracesthe whole.I3
equated or confusedwith Spirit-baptismnorto be giventhe most Two difficulties arise: first, we are never quite sure just how
prominentpartin that complexevent. The high pointin conver broadly or how narrowly it isbeing used; second,howeverbroad
sion-initiation is the gift ofthe Spirit, and the beginning ofthe its use, at its centre always stands the rite of immersion. The
Christian life is to be reckoned from the experience of Spirit inevitable happens: no matterhow whole-hearted the initial pro
baptism. test that 'baptism'isbeing usedfor the whole event of becoming
We shall seethat the baptism in the Spirit from the start was aChristian,sooner orlaterthereaderbecomesawarethatthewind
has beensqueezedout ofthe concertina and we arereallytalking
11Cf.]. Weiss,EarliestChriJlianity(ET 1937)623.
18].Denney:'InActs, aselsewherein the NT,the reception ofthe Spirit about the rite of immersion, and it isto the water-rite thatallthe
isthe whole ofChristianity' (Di&tionaryojChristandtheGospels[1906]I 738); blessings (forgiveness, union with Christ, the gift of the Spirit,
ef. R. C.Moberly, AtonementandPersonality (1901)90; Do&trineintheCbur&h
etc.)ofthewholeeventarebeingascribed.Itwillbecomeapparent
ofEngland(1938). SeealsoE. Schweizer,TWNT VI 394;L. Newbigin, The
f!ouseholdofGod(19B)89.Theexperien&eoftheSpirithasbeenrightly empha in this study that the confusion of water-baptism with Spirit
SIZed by most writers on the Spirit; e.g. E. F. Scott, TheSpirit intheNe", baptisminevitablyinvolves the confusion ofwater with Spirit, so
Testament(1923); H. W. Robinson, TheChristianExperien&e oftbeHolySpirit
(1928);H.P.VanDusen,Spirit,SonandFather(1960); G. S.Hendry,TheHolY 13E.g. R. Allen, Missionary Metbods - St Paul'sorOurs?6(1960)73 n. I;
SpiritinChristian Theology 2(196,). N. Clarkin CrisirforBaptism(ed.B. S.Moss 1965)71.
6 Baptismin theHofySpirit introduction 7
that the administration ofwater becomes nothing other than the also the more inward, subjective (even mystical) aspects of the
bestowal ofthe Spirit.14 wholeeventlikerepentance,forgiveness, unionwithChrist.I shall
therefore use 'initiation' to describe the ritual, external acts as
In Reformed theology a 'sacrament' has been classicallydefined as
distinctfromtheselatter,ISand'conversion'whenwe arethinking
having two parts: 'an outward and sensible sign' and 'an inward and
of that inner transformation as distinct from, or rather without
spiritualgrace thereby signified' (TheWestminsterLargerCatechism 163).
including the ritual acts. The totalevent ofbecoming a Christian
'Neitherofthese, the sign or the "grace", isby itselfthe Sacrament; a
Sacrament exists where sign and grace are brought together into one embraces both 'conversion' and 'initiation', and so we shall call it
operation and constitute a single action.' The 'outwardpart (the sign) 'conversion-initiation'.
. . . actuallyconveysand confers itsspiritualpart'(H.J.Wotherspoon Mysole purposehereisclarityofthought. Thetermschosendo
and J. M. Kirkpatrick, A Manualof Church Doctrine According to the not pre-judge the relation between 'conversion' and 'initiation',
Church ojScotland[1920],revised and enlarged by T. F. Torrance and whether they are distinct, or simultaneous, or synonymous. The
R. S.Wright [1965]17-19; seealso 19-25; cf. Wotherspoon, Religious terms themselves are far from adequate.w and impart an element
ValuesintheSacraments[1928]123-6 andpassim;R. S.Wallace,Calvin's
ofrigiditywhichis regrettable,butina discussionwhichhasbeen
Doctrine oftheWordandSacrament[1953] 159-71; Church of Scotland,
obscured bylack ofprecise definitions with terms often too fluid
Special Commission on Baptism, TheBiblicalDoctrineojBaptism[1958]
to be grasped adequately, it is ofthe utmost importance that we
62-64, 67-69; also The Doctrine ofBaptism[1962] II; T. F. Torrance,
TZ 14[1958]243f.;E. J.F.Arndt,TheFontandtheTable[1967]14f.,17). enter the debate with the meaning ofsuch central concepts clear
and unambiguous.
Inmyopinionthis definitionmisinterpretsthe teachingofthe NT.The
Oxford Dictionary shows that both in traditional and modern usage
15Thisrestrictionofthemeaningtotheritualactrefersonlyto thenoun
'sacrament' refers primarilyto the ceremonyor rite seenassomehowa 'initiation'.
means ofgrace. 16 'Initiation' hasovertonesof pagancultsandsecretsocieties, and 'con
version'tendstobepopularlylinkedwithanemotional(andtoooftenshallow)
'decisionfor Christ'. More seriousis the fact that 'conversion' properly
Even more important is the fact that although fU:1TT&OP,a. and
describesman'sactofturningto God(cf.F.Field,NotesontheTranslationof
fJa.'1TTl'w€ areusedintheNTeitherliterallyormetaphorically,these the NewTestament[1899] 2.46-51; W.Barclay,TurningtoGod:Conversioninthe
uses are quite distinct, as we shall see; no single occurrence of NewTestament[1963]2.1-2.5); butthereisnoothersuitableword,anditsuse
either word embraces both meanings simultaneously. The NT inabroader,lessliteralsense,ofsomethingwhichhappenstoandinaman
('to beconverted')ratherthan or includingsomethinghehimselfdoes('to
neveruses'baptism'asadescriptionofthetotaleventofbecoming convert')isquitecommonandrespectable. Seee.g. W.James,The Varieties
a Christian (including repentance, confession, water-baptism, of Religious Experience (1960 edition) 194; A. C. Underwood, Conversion:
forgiveness, etc). In the NT f1&.'1TTU1P.a. and fJa.'1TTl'w€ are never ChristianandNon-Christian(192.5);O.Brandon,Christianityfrom Within(1965)
23-25.Inmyuse'conversion'embracesboththehumanandthedivineaction
concertinawords; their meanings are always dear cut. inthewhole(non-ritual)eventofbecomingaChristian.
Iamthusinfundamentaldisagreementatthis pointwiththe Church
ofScotland'sSpecialCommission: 'Baptismaneverrefers to the rite of
Baptismalone;it refers also to the salvationevents whichgive the rite
its meaningand whichare operativeinthe ritethroughthe workofthe
Holy Spirit (BiblicalDoctrine 17f.; see also their InterimReport[1955]
8-10; Torrance 2.48f.).
An alternative to 'baptism' is noteasy to find. For the sake of
precision we want to distinguish water-baptism from the other
ritual acts like oral confession and laying on ofhands. There are
14Seep. 98n, 17below.