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When Is a Person Baptized with the Holy Ghost

Baptism is not just something external, not just a certificate we receive on paper, but we are profoundly changed in our soul. That is why baptism is received only once because it leaves a mark forever on our soul. We often call that mark a seal. Theologians call this an ontological change. Baptism puts a seal on our souls. This is why baptism is the first sacrament we receive. Baptism, Confirmation, and Holy Orders are the three sacraments that seal our souls forever, changing them forever, which is why we receive them only once. When Jesus was baptized he received an outpouring of the Holy Spirit in the form of a dove coming down and resting on him John This also shows the profound difference between the baptism of John and the baptism of Jesus.

The presence of God in the temple in the Old Testament was called the Shekinah or Glory of God which was really the Holy Spirit, visible in the form of a cloud. A Jewish tradition says that before the temple was destroyed in BC the Shekinah or Glory of God was seen departing the temple in the form of a dove. Although the temple was later rebuilt the Shekinah or Glory of God did not return to the temple. Jesus is the replacement of the temple of the New Covenant. They remind us that all through life we are different and sealed by God as his own. For questions on access or troubleshooting, please check our FAQs , and if you can't find the answer there, please contact us.

All Rights Reserved. Personal use only; commercial use is strictly prohibited. Oxford Research Encyclopedia of Religion. Publications Pages Publications Pages. Oxford Research Encyclopedias Religion. Search within subject: Select Read More. Back to results. Subscriber sign in. The use of water baptism as a call to reformation and remission of sins turned into water baptism as the power whereby sins are remissed. In the age immediately following that of the apostles, we find that baptism and regeneration were used as synonymous terms; and whereas, originally, the pardon of sin was supposed to be the consequence of that reformation of life which was only promised at baptism, it was now imagined that there was something in the rite itself , to which that grace was annexed; and in general it seems to have been imagined that this sanctifying virtue was in the water — Priestley, Joseph , An History of the Corruptions on Christianity p.

We become children of choice and knowledge and obtain in the water the remission of sins — Ante-Nicene Christian Library, Vol. II, p. When once it was imagined that a person newly baptized was cleansed from all sin, it is no wonder that many persons deferred this sanctifying rite as long as possible, even till they apprehended that they were at the point of death. We find many cases of this kind at the beginning of the third century. Constantine the Great was not baptized till he was at the last gasp, and in this he was followed by his other sons, Constantine and Constans, were killed before they were baptized.

From this notion it is not hard to imagine where the belief came from that baptism was necessary to salvation if sins were necessarily washed by it. After this we are not surprised to find and it appears as early as the second century that both baptism and the Lord's supper were thought to be necessary to salvation. Conversely, Paul in his letter to the Romans states that the true power unto salvation is in the gospel. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

There are two baptisms mentioned in the New Testament: the baptism of John and the baptism of Jesus.

I [John] baptize you with water, but he [Jesus] will baptize you with the Holy Spirit. John's baptism was a baptism of the law and Jesus' baptism was of liberty [8]. The righteousness of that ordinance of water baptism, was at best but under or during the law of outward commandments.

Thus some who begin in the Spirit, turn about and seek to be made perfect in the flesh, or outward ordinances. The baptism of Christ, a gospel ordinance being altogether inward and spiritual p. Many of the outward ordinances of the Old Testament were types that have their proper anti-type in the New Testament. In other words, the ordinances of the Old Testament were merely shadows of what was later to be revealed - so too with baptism. When Jesus was baptized, he was baptized in both water and spirit; in one man both the type and the anti-type met.

Now therefore cometh Jesus to be baptized of John in the Jordan; for it was now time those knew him, who were thus prepared for him, that they might receive him. The apostle Peter came to understand the distinction between the baptism which puts away the filth of the flesh and the baptism which puts away the filth of the mind. The scriptures go on to state that there is one baptism [9] ; but they don't explicitly state which baptism that one baptism is. Ancient Hebrew and Greek made no distinction between uppercase and lowercase letters therefore when it is written in our English bibles Holy Spirit , and is capitalized as such, it is done at the preference or bias of the translator.

The notion that the holy spirit is an actual person or ghost of God that inhabits men is rooted in superstition and mysticism. The holy spirit is the personification of the spirit of someone who believes in the holy one of God -- that is, in Christ. It was thought during Jesus' time that humans could be inhabited by spirits from supernatural realms; these were the philosophies of the day or the superstitions of the age.

Men of that age determined whether or not an individual was possessed based on what that individual said and did. A man who appeared mad was characterized as having a spirit of madness and a man who appeared charitable was characterized as having a spirit of charity. Out of the ordinary traits were attributed to out of the ordinary causes.

It was what men said and did after hearing the gospel that caused them to be characterized as having had the holy spirit come upon them. It is a common idiom among the Jews, to put spirit before any quality ascribed to a person, whether it be good or bad, mental or corporeal. Thus the spirit of fear, the spirit of meekness, the spirit of slumber, the spirit of jealousy, are used to express habitual infirmity Mankind have always been [very ready] to ascribe the unknown cause of extraordinary appearances to something to which they can give the name spirit.

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Today, a mad man would not be classified as having a demon inhabiting him but rather would be classified as having a mental disorder. In a like manner, a man with the holy spirit should not be classified as having a spirit from God inhabiting his body, but rather should be classified as having a belief in God or in his Christ. Hence the reason why Paul could truly say that he came not to water baptize but to preach the gospel; because the preaching of the gospel was what stirred individuals to have a spirit of holiness.

The outward baptism is good to the purifying of the outward man and his flesh while the inward baptism is good to the purifying of the inward man and his spirit. The outward cleansing is of the body through the water and the inward cleansing is of the mind through the word. The baptism of man is that outward cleansing and the baptism of the holy spirit is that inward cleansing. Foolish ones! Did not He who made the outside make the inside also?

But rather give alms of such things as you have; then indeed all things are clean to you.

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But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and pass by justice and the love of God. These you ought to have done, without leaving the others undone. The cleansing of the entire constitution of man, both inward and outward, is figuratively of water and spirit. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. We shall no more be born of material water than we shall be baptized with material fire.

H , Water baptism p. To cleanse human nature is to take up divine nature; and the nature of the divine is to love one another.

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Let not therefore him who is outwardly baptized, suppose he has therein something that belongs to the gospel; neither let him who rejects it, either Quaker or other, think he therefore has something; for outward baptism is nothing evangelical, and the mere rejection of it is nothing — The new creature, the living faith of the operation of God, working by love, is all in all — Scott, John , The baptism of Christ, a gospel ordinance being altogether inward and spiritual p. Beloved, let us love one another: for love is of God; and every one that loveth is born of God , and knoweth God.

I tried to find the most defensible position to be taken on baptism but the truth is that no where in the scriptures does it clearly define what constitutes baptism. All that exists in the scriptures are inconsistent or insufficient depictions of baptismal events. Perhaps the lack of a scriptural treatise on baptism is exactly what has given rise to all the dogmas concerning it. Water baptism by J. Moon is a well laid out treatise on baptism that hits all the major points. What is True Baptism by Truth or Tradition asks whether or not baptism necessarily implies water.

It is the antitype of the divers washings under Moses, and equally so of water baptism, in every form. This cleanses the soul, as outward water does the body, and puts away the filth of the spirit, as that does the filth of the flesh. He did not breathe on his disciples, and baptize them with the Holy Ghost, to qualify them to baptize others in water.

The Father Almighty, in his unlimited goodness, and good will to men, took special care that John, the preparer of his way, in the power and spirit of Elias, should be expressly sent before him, baptizing in water, as a lively resemblance and representation of his great work, in thoroughly cleansing the floor of the heart. And hence I think it generally holds good, that those who are very tenacious of them, most zealous in their use, urge them the most pressingly on others, and most liberally censure and condemn those, who, believing them to be no gospel ordinances, conscientiously decline them; are less livingly sensible of the life and substance.

This must amount of thus much at least, that in proportion as they relied on, or were taken up with attention to that outward performance, they were diverted from Christ — and this is just as true of water baptism, and every other outward symbol. And I am sorry to perceive such numbers of professing Christians striving so hard, as I think they do, to make these things serve as a substitute for that which is saving.

What can all the shadows, of the good things to come, do for those who possess and enjoy the good things themselves. Acts , is an appeal to men, and bespeaks a state of hesitation, or uncertainty. Why then continue a baptism that was expressly unto repentance, for the remission of sins, if we have obtained remission? But had water baptism been his, or any part of his gospel, it would have been a strange thing indeed had he never vouchsafed once to administer it, nor order it done on any of the multitudes that believed on him, or out of whom he cast devils, or whom he healed.

Nor did Christ, when he came, ever once, that we read of, call that of water his baptism. But prejudice has such a powerful influence, that many texts are read and quoted in support of elementary water, which speak only of the spiritual water of the word. If not, as here where two are mentioned, it is plain one only of them was Christ's.

If Christ's is but one and that one be not Christ's, but, as the Quaker says, was John's.

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On the other hand, if Christ's is but one, and the one be immersions in elementary water, then that of the Holy Ghost is not Christ's -- So that this instance, instead of proving water baptism to be Christ's proves quite the contrary. Some contend against baptizing spiritually by teaching in the power of the gospel, and urge that the gift of tongues always attended baptism of the Holy ghost. If so, who have this baptism in our day? Will it be granted that none are now baptized with the baptism of Christ?

Is water baptism once called Christ's in all the Bible? Is it once called a gospel ordinance? Did Christ ever practice it? Was John's baptism Christ's? If not, were Christ's twelve disciples ever baptized with Christ's baptism, or not? If Christ's is water, and yet not the same of john's, who baptized these Apostles, seeing Jesus baptized none in water?

If Christ had ordained water baptism, he would have administered it to those he sent to administer it to others. And I rest firmly persuaded he never did ordain it, but that all the water baptism now practiced among Christians is derived from John, or else is altogether, unauthorized in the New Testament. And why do those who now use it, use a form of words never once used by any of the Apostles? If they say Christ commanded it, then why did not his Apostles obey his command? It is urged by some, that putting on Christ, which all do who are baptized into him, Gal iii.

This certainly is not true of as many as are baptized into water, though it certainly is true of as may as are baptized into Christ.

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At any rate, and turn it every way, will not the result be, either that Paul did not mean as he said, that they really were baptized, but only that their passage resembled baptism, and may bear an allusion to it, or that he meant an outward baptism, without either dipping or sprinkling, or that he meant an inward and spiritual baptism? Thus men by attachment to rituals, are liable to have their minds veiled, from beholding the obviously inward and spiritual meaning of scripture, or at least turned to seek or suppose an outward signification, where none seems necessary or intended, but that which centers in the life and substance.

He was for the life; they the letter. He for the substance; they, the symbols. The idea which is here brought out as common to the outpouring of water and the outpouring of the Holy Spirit, is evidently a reviving or life-producing power. But on further examining the passages adduced, we find that the object is not to draw out an analogy between water and the Holy Spirit, but to set forth spiritual truths under the figure of the natural The time for administering water-baptism was then present; the time for administering spiritual baptism was then future.